




*^ ' 



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A 



TREATISE 



FUNDAMENTAL DOCTRINES 



CHRISTIAN RELIGION^ 



IN WHICH ARE ILLUSTRATED 



THE PROFESSION, MINISTRY, WORSHIP, AND FAITH 



SOCIETY OF FRIENDS. 




BY JESSE KERSEYI ^,,^ 



PUBLISHED BY 

EMMOR KIMBER, NO. 93, & SOLOMON W. CONRAD, NO. 87, 
MARKET-STREET, PHILADELPHIA ; SAMUEL WOOD, 
NEW-YORK ; AND SAMUEL JEFFERIS, BALTIMORE. 
A. Fagan, Priuter. 
1815. 



^i^; 



<i'h\ 






INTRODUCTION. 



THE society of Friends, who were in deri> 
sion called Quakers, because they exhorted 
their persecutors to fear and tremble at the 
word of God, appeared in the seventeendi cen- 
tury. At that time there were many in Eng- 
land who were not satisfied with the opinions 
and forms of worship which were held by the 
differcnt religious societies then existing. It 
appeared to them that the life and spirit of 
Christianity were much wanting, and that 
many formal obligations, which were connected 
with the various systems of worship^ were 
introduced and stood in the place of the sub- 
stance. Hence they may be considered as 
waiting and looking for some flirther and 
more confident ground of faith than they 
conceived was to be met with among the as- 
sociated professors of Christianity. George 
Fox was one of this description : and being 



i 



4 

early in life awakened to see the sinful state of 
the world, had many serious considerations 
excited in his mind ; these he cherished, and 
was gradually brought to understand the 
nature and design of the Gospel dispensation. 
It would exceed the bounds allotted to this 
work, were I to give the history of this plain 
but able advocate of vital religion. The reader 
may be readily acquainted with it by re- 
curring to his own account contained in a 
journal of his life, which he has left behind 
him. Early after he came forth in the 
ministry, many embraced the truth to which 
he pointed, and a society was formed in Eng- 
land, who tv^ere known to each other by the 
name of Friends. 

Many were the persecutions and sufferings 
to which this community were exposed. An 
account of them may be read either in SewePs 
or Gough's history, A fundamental and 
primary object in the infancy of the society 
was to turn the attention of the people from 
outward forms and dependencies to the light 
of Christ in themselves. This they confi- 
dently maintained wns universal ; that every 



man was enlightened by it; and that until the 
rational creation should conform to it, their 
claim to true religion had no solid foundation in 
Christianity. When they became distinguish- 
ed, many accusations were raised against them, 
in order to prejudice their religious profession 
in the view of others. Such accusations were 
usually met by suitable explanations. In the 
course of these occurrences, there occasion- 
ally appeared reasons for their dissent from 
others, but as such reasons were spread 
among controversial WTitings, no regular sys» 
tern or concentrated profession of their belief 
had as yet appeared. These circumstances 
continued until Robert Barclay, enlightenedj, 
as we believe, by the light of Christ, dis- 
covered the necessity for a remedy; hence 
he was impressed with a concern to com- 
municate to the world his ideas and judg- 
ment of the true Christian principles and 
doctrines of the infant society, of which he 
was a member ; and accordingly published the 
work usually known by the name of Barclay's 
Apology. This book the society of Friends 
approve. In it the reader may find a full and 
ample account of their belief concerning the 

A % 



Christian religion and the duties which it en=. 
joins. But the Apology being more especially 
adapted, in some particulars, to the time in 
which it was written, and also requiring a very 
attentive examination of all its relations and 
dependencies, in order fully to comprehend 
the views of its author ; it is therefore a work 
Vvhich we have reason to believe is at this 
day not so frequently and deliberately resort- 
ed to as vve could wish. Not only stran- 
gers to the society of Friends, but many of 
our young people, it is believed, might be 
benefitted by having a work more concise, 
and, as far as possible, adapted to the same 
purpose. Under these considerations I have 
attempted to give a summary of our profes- 
sion. From the nature of the subjects which 
will be treated upon, some reasonings may be 
expected ; but generally the plan will be to 
state the belief of the society, and to shew the 
correspondence of such belief with the mean- 
ing and doctrine of the holy Scriptures. 
The author will not be confined from oc- 
casionally entering upon controverted points, 
and that because he believes it will be 
unavoidable. The society of Friends are 



known to differ in their profession, in various 
particulars, from others ; and in stating to 
others their doctrines and belief, he will neces- 
sarily have to shew, in some instances, the 
reasons for such difference* This will be done 
not with a view to oppose any class of Chris- 
tian professors, but wholly in conformity wdth 
the nature of the task he has undertaken. 






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CONTENTS. 



IKTRODUCTION. - ^ 

THE CHRISTIAN'S BELIEF. - .... 9 

The society of Friends believe that Jesus Christ, 
The Messiah spoken of by the prophets, is the Son 
OF God. — That he is the only mediator between 
God and man. — In the necessity of obedience to his 
doctrines according to the Scriptures. — That th© 
Scriptures were written under the direction of his 
spirit, and can only be understood by those who live 
in obedience to the same. — That man is a free agent, 
and that the means of salvation are universal. 

DIVINE REVELATION THE GROUND AND PRIN- 
CIPLE FROM WHICH THE KNOWLEDGE OF GOD 
IS TO BE OBTAINED— THOSE WHO COME TO 
FIND THIS PRINCIPLE, WHICH IS OFFERED TO 
ALL, MAY AFTERWARDS FALL FROM IT. - 15 

CONCERNING THE SCRIPTURES. - - - - 18 

Scriptures not the word of God. — The word of 
God, as described by the evangelist, has universal 
influence. 

OF THE MINISTRY - - - - . . . 2| 

A divine gift. — No human talents can qualify for 
the ministry, without this gift. — Bestowed upon fe- 
males as well as males. — The apostle instructs fe- 
males how to appear in the exercise of their gifts.— 
Speaks with approbation of some of them, — Min- 
isters not to be paid for their labours, or preach by- 
contract. 

OF DIVINE WORSHIP. 2S 

Indispensable duty publicly to assemble to wor- 
ship the Living God,~Qu^JificatiQn to worship to 



CONTENTS. 

Page 
be waited for. — No well-founded objection can be 
raised against silent meetings.— Scripture instances 
of waiting upon God. — Friends not alone in their 
belief that worship is a spiritual act, performed in 
silence. 

OF PRAYER AND SPIRITUAL SINGING TO THE 

LORD. - - 38 

Prayer should not be neglected. — Scarcely an act 
less miderstood, and none more abused than prayer. 
— Christ the only proper instructor. — He instructed 
the disciples. — The first sentence of the com- 
pendium he taught, requires a preparation. — The 
Pharisees and their prayers condemned. — True 
prayer is an entrance into, and concurrence with, 
the Divine Mind. — Singing of hymns and spiritual 
songs not of necessity vocal.— Singing that is ac- 
ceptable to the Almighty, must proceed from that 
which is pure in the heart, even from the Divine 
Life. — The use of instruments of music, or artificial 
singing in the worship of God, not warranted in the 
New Testament. 

OF THE DOCTRINE OF FAITH. - - - 52 

It is a living principle, which no human means 
can beget in us. — By it the elders obtained a good 
report. — Until we have come to this living prin- 
ciple, the soul remains subject to the fallen nature, 
and cannot serve God acceptably, or be united to 
him.— ^Wheresoever this living faith is, there will 
/be works corresponding with it. 

OF SANCTIFICATION AND JUSTIFICATION - 5G 

Entire justification must be because of entire 
s& cti^i ation. 

THE DOCTRINE OF PERFECTION. - - . 60 

Friends believe perfection is enjoined. — It is 
considered under the figure of the > ine. — The ^ 
apostle alludes to some ip. his day tha h>.d aaained 
to this state. Not atiamable by any power of our 
own. 



CONTENTS. 

Pnge 
REWAUDS and PUN[SHMENTS. - - 65 

The Saviour of men has taught this doctrine . 

This doctrine is connected with the immortality of 
the soul, and the resurrection. — Friends believe it 
according to the Scriptures. 

DAYS AND TIMES. 70 

One day in seven set apart for divine worship.— 
The Jews were strictly enjoined to observe the 
Sabbath. — New and important views excited by the 
Messiah about the observance of days. — No parti- 
cular holiness attached to one day more than an- 
other. — Friends cannot join with others in observ- 
ing days and times appointed for prayers, fastings, 
&c. 

WATER BAPTISM. 72> 

Friends do not believe it is enjoined upon Chris- 
tians by the Scriptures. — Consequences if admitted 
to be necessary to salvation. — No evidence that any 
after John the Baptist were commanded to practise 
water baptism. — Christianity is not entangled with 
Jewish ceremony. 

ON THE COMMUNION ; OR CEREMONY OF THE 

LORD'S SUPPER. 86 

The communion of Christ not an outward par- 
taking of bread and wine, but an unioa of spirit 
with God.— Inward and spiritual bread sometimes 
experienced, which can nourish the soul up unto 
eternal life. 

OF OATHS. 88 

Swearing unreasonable in itself and contrary to 
the commatid of Christ — The apostles gave their 
testimony against swxaring. — It ought to be abol- 
ished among Christians. — Friends not alone in their 
objections to this practice. 

ON War. . §1 

A main pillar in the gospel is the spirit of non- 
resistance.— The Saviour of the world not only 



CONTENTS. 

Page 
taught it, but confirmed it by his example. — Some 
in most couhtries redeemed from the spirit of war. 
— Friends particularly addressed upon this subject. 
— Civil governments all make provision for war, 
they all complete their ends by force. 

CHURCH GOVfc^/UNMENT. - - - - 100 

The primitive believers in Christ adopted a 
form of government. — They did not agree upon all 
the orders and rules at once. — Gospel order in case 
of offenders in the church. — When a separation 
takes place, no human power can restore such an 
one to the unity and fellowship of the church. 

CONCLUDING ADDRESS TO THE READER, ESPE- 
CIALLY TO MEMBERS OF THE SOCIETY OF 
FRIENDS. - - - - - - - = - 110 



TREATISE 



FUNDAMENTAL DOCTRINES 



CHRISTIAN RELIGION. 



THE CHRISTIAN'S BELIEF. 

THE society of Friends believe that the Mes- 
siah spoken of by the prophets, and expected 
by the Jews, did, in the fulness of time, appear; 
that Jesus Christ, the son of God, born of the 
virgin Mary, was and is this promised Messiah; 
the same concerning whom the four evangelists 
have given testimony, and who was crucified 
v/ithout the gates of Jerusalem, under the sen- 
tence of Pontius Pilate ; and that he rose 
again^ agreeably to the Scriptures. That he 
died for, and in consequence of the sins of 
mankind ; that in his death was an offering 
for the sins of the whole world ; and that he 
is the onlv mediator between God and man. 



10 

They also believe in the necessity of obedience 
to his doctrines, as contained in the holy 
Scriptures ; and that the holy Scriptures were 
written under the direction of the spirit of 
Christ, and can only be understood by those 
who live in obedience to the same. 

Man is a free agent, and the means of sal- 
vation are universaL 

Although we believe in the doctrine of free 
will, we by no means deny the decrees of the 
Almighty; but acknowledge that these are 
fixed and unalterable. As for instance, he has 
decreed that '^ the natural man receiveth not 
the things of the spirit of God, for they are 
foolishness unto him; neither can he know 
them, because they are spiritually discerned.'^ 
1 Cor. ii. 14. That is, that no man can know 
the things of God but by the spirit of God. 
Our free will, therefore, we hold to be limited 
by capacity and by consequences ; as in the 
case of Cain, who was assured, '' If thou doest 
well, shalt thou not be accepted ; but if thou 
doest not well, sin lieth at the door.^' Gen. 
iv. 7. Here it appears he was free to act, but 
subject to consequences. Such a freedom as 



11 

this, we apprehend, is implied in the very na- 
ture of a command ; because it is not rational 
to suppose a command should be given by- 
infinite wisdom where there was not a capacity 
to obey. But the doctrines of the holy Scrip- 
tures are sufficiently clear that commands have 
been given. Adam was commanded not to 
eat of the ^Uree of the knowledge of good and 
evil." Gen. ii. 17. Wheresoever, therefore, 
a command is given, there we may fairly infer 
power to obey. Friends believe that the light 
which shines in every man, and which is 
offered to him during the day of his visitation, 
he may obey or disobey; and if this doctrine 
is well founded, the freedom of the will is 
thence established. I am aware that in this 
particular we disagree with those who hold 
the doctrine of unconditional election. But 
we cannot believe that if Jesus Christ came to 
seek and to save that which was lost, which 
the holy Scriptures testify, or if he has in one 
instance offered salvation to a fallen race uni- 
versally, that he ever afterwards retracted the 
ground — and yet he must have done so, if the 
predestinarian doctrine of unconditional de- 
cree be true. That he has offered salvation to 
all, the following Scriptures fully prove. " For 



12 

so hath the Lord commanded us, saying, I 
have set thee to be a light of the Gentiles, that 
thou shouldst be for salvation unto the ends 
of the earth.'' Acts, xiii. 47. 

^^ For I am not ashamed of the gospel of 
Christ, for it is the power of God unto salva- 
tion to every one that believeth.'' Rom. i. 16. 

*^ And he said unto them, go ye into all the 
world, and preach the gospel to every crea- 
ture. Mark, xvi. 15. 

^' For the grace of God, that bringeth sal- 
vation, bath appeared unto all men.'' Titus, 
ii. 11. 

An unprejudiced consideration of these pas- 
sages, we are of opinion, might satisfy every 
man that God is no respecter of persons. This 
was the judgment of Peter, when at the house 
of Cornelius ; and it is worthy of remark, that 
in his more infant stage of the ministry he 
was differently minded, because he was under 
the prejudice of education. He thought 
he had reason to believe that salvation was 
confined by immutable decree to the Jewsc 



1^ 

Now he finds it governed by conditions. And 
so also we believe, '' That of a truth God is 
no respecter of persons, but in every nation 
he that feareth him and worketh righteousness 
is accepted with him." Acts, x. 34, and 35. 
*' For thei^ is no respect of persons with God.*' 
Rom. ii. 11. 

With our opinion of free will we neverthe- 
less connect the dependency of man. We do 
not say, as some have supposed, that there is m 
us, or in any others, a natural light or means 
of salvation. But otherwise that, ''every 
good gift, and every perfect gift is from above," 
Jam. i. 17. and has the Lord only for its author 
and giver. And therefore all the light in man 
is an efiect of his own divine power, and can- 
not be attributed to any inferior cause. On 
this subject we profess, according to the Scrip- 
tures, that God has made the means of salva- 
tion universal. To support which we refer to 
the following passages, among many others 
which might be chosen. '' The people which 
sat in darkness saw great light, and to them 
which sat in the region and shadov/ of death, 
light is sprung up." Mat. iv. 16. " For mine 
eyes have seen thy salvation, which thou hast 

B 



14 

prepared before the face of all people, a light 
to lighten the Gentiles, and the glory of thy 
l^eople Israel." Luke, ii. 30, 31, 32. ^' That 
was the true light, which lighteth every man 
that Cometh into the world." '^ Then spake 
Jesus again unto them saying, I am the light 
of the world, he that followeth me shall not walk 
in darkness, but shall have the light of life." 1 
John, i. 9, and viii. 12. If we may believe the 
foregoing, then Jesus is the light of the world and 
all are enlightened by him. All may follow him, 
and enjoy the light of life. This we confidently 
believe and teach ; and therefore reject, as er- 
roneous and contrary to the Scriptures, all those 
doctrines which deny the freedom of man in the 
sense above given, or which hold out a par- 
tiality on the part of a just and righteous God^ 
in his administration of the means of salvation 
and restoration to a fallen world. The reader 
will perceive that I have connected the doctrine 
of universal means of salvation, with what I 
have offered concerning the free will of man ; 
and that having closed the subject with those 
two points in connection, it will not be neces- 
sary to say much upon the belief of Friends re- 
specting the universal offer of salvation. This 
however, is the doctrine they teach and believe. 



15 



and have no doubt it is founded upon the pro- 
fession of all the apostles, and true believers 
in Christ. A doctrine suRioiently set forth in 
the passages already quoted from the holy 
Scriptures. 



DIVINE RBVKLATION, THE GROUND AND PRlNClPLIi 
FROM WHICH T^^!: KNOWLKDGh OF GOD «S TO BE 
OBrAlNED THOSE WIO COME TO FIN^D TrllS 
PKINCH^LE W^illCH IS OFFhRED TO ALL, MAY AF- 
TEriWARDS FALL FROM IT. 

AND first, the true knowledge of God, we 
believe, cannot be obtained by any outward 
means, God is a spirit, and cannot be known 
but by a spiritual and divine manifestation 
opened in the soul: ''No man knoweth the 
Father but the Son, and he to whom the Son 
revealeth him." Matt. xi. 27. From which 
it appears, that though there may be some 
idea of God excited by tradition, and seated 
in the mind of the natural man, yet that this 
idea or knowledge is not the true and saving 
knowledge, not that living and spiritual know- 
ledge which Christ described, as recorded by 
the evangelist John, " This is life eternal to 
know thee, the only true God, and Jesus 



16 

Christ, whom thou hast sent." John, xvii. 3. 
Friends believe, that according to the Scrip- 
tures, God in his love and mercy, has granted 
a spiritual manifestation to all, by which they 
may come to this living experimental know- 
ledge of him. ^' For God so loved the world, 
that he gave his only begotten Son, that who- 
soever believetli in him should not perish, but 
have everlasting life." John, iii. 16. iVndthe 
same apostle lias said of the Son, '' In him 
was life, and the life w'as the light of men, and 
the light shineth in darkness, and the darkness 
comprehended it not." John, i. 4, 5. That this 
same light, '' was the true light, which lighteth 
every man that cometh into the world." John^ 
i. 9. But if any were not furnished with it, 
then the doctrine of the apostle w^ould not be 
correct. This divine life of the Spirit by 
w^hich we come to the knowledge of God, is 
the only means which can open in the soul 
that saving knowledge. Therefore w^e believe 
that it is the great principle by w4iich the se- 
crets of God and man are opened, '' For the 
spirit searcheth all things, yea the deep things 
of God." iCor. ii. x. By this quickening prin- 
ciple man is brought into a capacity to under- 
stand those things W'hich pertain to life and 



17 

salvation. ^' But the things of God, knoweth 
no man, but the spirit of God ;" 1 Cor. ii, IL 
A manifestation whereof, ' ' is given to every 
man to profit withal.'' 1 Cor. xii. 7. When 
we speak of revelation we mean this same di- 
vine Spirit ; and we do not believe that any 
man ever came to the knowledge of God with- 
out it. And as they v/ho live in the spirit and 
walk in it, are in the unity and fellowship of 
the truth, and enjoy that life by which the true 
knowledge of God is made manifest, so those 
who are enemies to the truth, though the light 
of it shine in them, are in darkness and 
spiritual death, and do not come to the light 
which is offered for their instruction. But in 
such is fulfilled what John the evanQ:eIist has 
written, '' And this is the condemnation, that 
light is come into the world, and men loved 
darkness rather than light, because their deeds 
were evil.'^ John, iii. 19 It appears therefore 
that those who walk in the light, according to 
the Scriptures, are children of the light, and of 
the day. They are not merely traditional be- 
lievers in God, but have come to the living 
knowledge of him. We do not agree with 
those who hold that when this divine life is 
witnessed or raised in the soul, such can never 

B 2 



18 

afterwards fall from the grace of God ; because 
we are satisfied that the Scriptures teach a dif- 
ferent doctrine. Paul was aware of the dan- ^j 
ger of falling from grace, *^ But I keep under 
my body and bring it mto subjection, lest thiit 
by any means when I have preached to others, 
I myself should be a cast away." 1 Cor. ix. 
27. Again, speaking to his son Timothy, he 
says, *' holding faith and a good conscience, 
which some having put away, concerning faith 
have made shipwreck.'' 1 Tim. i, 19. Many 
other passages might be quoted agreeing with 
the foregoing, but what is already advanced 
may be sufficient. 



COIslCERNlNG THE SCRIPTURES. 

THE society of Friends do not agree with 
those professors of Christianity, who say the 
Scriptures are the word of God ; but they are 
of the judgment that the testimonies of the 
holy Scriptures proceeded from, and were writ- 
ten under the guidance of the word or spirit of 
God : that they are as Paul expresses, '' Pro- 
fitable for doctrine, for reproof, for correction, 
for instruction in righteousness." 2 Tim. iii. 



19 

16. But as they had an original spring or 
principle from whence they proceeded, so that 
principle we consider as a primary cause, and 
the holy Scriptures the effect. To that original 
principle which was before the Scriptures, we 
with John the evangelist, give the name of the 
Word, and not to the Scriptures. ^' In the be- 
ginning was the Word, and the Word was with 
God, and the Word was God.^' John, i. 1, 
There are important reasons for making this 
distinction ; some of which it may not be im- 
proper fo mention. The Word of God as de- 
scribed by the evangelist John, we believe has 
an universal influence, which cannot be admit- 
ted in relation to the Scriptures. But if the 
Scriptures are the alone means of salvation, 
then they must contradict themselves ; because 
they testify, that -^ a great multitude, which no 
man could number, of all nations, and kindreds^ 
and people, and tongues, stood before the 
throne, and before the lamb, clothed with white 
robes and palms in their hands.^' Rev. vii. 9. 
We cannot doubt but that of this great com- 
pany there were many who had never read the 
Scriptures; but they were notwithstanding, 
clothed with the robes of righteousness. Hence 
we infer, that though the Scriptures are a great 



20 

blessing to us, yet they are not so much so as 
that Word or Spirit from whence they proceed- 
ed» But the scriptures themselves cannot be un- 
derstood, without the aid of the same spirit, by 
which tliey w^ere at first written. We conse- 
quently believe that in the wisdom of God, 
many souls are instructed without the means 
of the Scriptures, by the immediate manifesta- 
tion of his own blessed spirit ; If therefore we 
call the Scriptures the word of God, and say 
they are the only means of salvation ; this 
would go to deny the doctrine which they con- 
tain, and exclude all those who cannot read 
them, from the possibility of salvation. The 
society of Friends observing these conse- 
quences, and finding that the spirit of truth is 
given to lead into all truth, and of course, out 
of all error, cannot join with those who after 
this manner depart from the doctrine of the 
Scriptures, but they on the contrary refuse to 
call the Scriptures by any other name than that 
^vhich they claim for themselves. 



21 



OF THE itllN'ISTRY. 



*' IF any man speak, let him speak as the 
oracles of God. If any man minister, let him 
do it as of the ability which God giveth, that 
God in all things may be glorified." 1 Peter, 
iv. 11* Such ministry is not the effect of 
man's will or wisdom, but is the ministry of 
the spirit. Now the gospel dispensation, is a 
spiritual dispensation, and all those who pro- 
fess to be ministers of the gospel, if they are 
really such, have received a gift of the spirit 
for that purpose. '*And he gave some apostles, 
and some prophets, and some evangelists and 
some pastors and teachers, for the perfecting of 
the saints, for the work of the ministry, for the 
edifying the body of Christ." Eph. xv. 12. We 
believe therefore that no human talents or learn- 
ing can qualify a man without this gift, to be 
a gospel minister. And no one can be assur- 
ed that he has this gift of the spirit for the 
work of the ministry, but by the immediate 
impression and evidence of the spirit itself. 
Nor can those amonsr whom he labours know 

o 

that the gift has been bestowed, unless they 
also have the evidence of the same spirit. The 



22 

church of Christ was to be under his goveni« 
ment, and built upon him, the only true foun- 
dation ; consequently its members were not 
left to any uncertainty ; they had the spirit of 
Christ ; for according to the Scriptures, ^' if 
any man have not the spirit of Christ he is 
none of his." Rom. viii. 9. The true church 
therefore consisting of living members influ- 
enced by the holy Head, they necessarily know 
when the ministry proceeds from the spirit. 
And although it may be possible for human 
learning and parts to become very correct in 
the knowledge of the letter ; yet the ministry 
of the spirit not accompanying the letter, these 
only are ministers of death, and never can rise 
any higher, unless they receive the gift of the 
ministry. This gift we believe is only at 
the disposal of him from whom all perfect 
gifts proceeds, and not in the power of any 
man or set of men to confer upon another. 
We believe also that the gift of the spirit is 
not confined to nation or sex ; that it is be- 
stowed upon all ; and that the gift of the 
ministry is bestowed upon females as well 
as males. ^' For ye are all the children of 
God by faith in Jesus Christ, for as many 
of you as have been baptized into Christ have 



23 

put on Christ. There is neither Jew nor 
Greek, there is neither bond nor free, there is 
neither male nor female, for ye are all one in 
Christ." Gal. iii. 26, 27, 28. If then we are, 
when baptized into Christ, all one in him (and 
we believe no one can be a minister of Christ 
until baptized into him,) whether male or fe- 
male, we all receive of his spirit ; and those 
whom it may please him to put into the min- 
istry will be to the edification of the body of 
Christ, which is his church. That females 
were to receive the gift of prophecy appears 
from the following : ''I will pour out of my 
spirit upon all flesh, and your sons and your 
daughters shall prophecy/' Joel, ii. 28. The 
apostle Peter on the memorable day of Penti- 
cost makes use of this same passage, confirm- 
ing the right of prophecy to the female sex. 
And though Paul for the purpose of guarding 
the church in his day from unnecessary ques- 
tions and a consequent disturbance of the so- 
lemnity, enjoined that a woman should not 
be auffered to speak in it, but should enquire 
of her husband at home ; yet it appears plain 
that he had no view to forbid them the right to 
minister when they should be thereunto called; 
for we find he has instructed them in what 



24 

manner they should appear. '' But every wo- 
man that prayeth or prophesieth with her head 
uncovered dishonoreth her head." 1 Cor. xi. 
5. He has also spoken by way of approbation 
of women in the ministry of the gospel : 
*' And I intreat thee also, true yoke fellow, 
help those women w hich laboured with me in 
the gospel, with Clement also and with other 
my fellow labourers whose names are in the 
book of life." Philip, iv. 3. The society of 
Friends being satisfied that females were cal- 
led to the ministry amongst them, and having 
every necessary assurance that it was agreea- 
ble to the wise administration of the Head of 
the church, have not believed that they should 
be excluded, but own them in the ministry, 
and are often edified by their labours in the 
gospel. One of the duties which we are satis- 
fied is vested in the church, is a careful atten- 
tion to this subject. Those who have had ex- 
perience and have long stood firm in obe- 
dience to the spirit of Christ, are necessarily 
bound to take notice of appearances i^ the 
ministry ; and where any come forth who have 
mistaken their gift, timely to counsel and cau- 
tion them. Thus the living members ^e 



instrumental to preserve all in their proper 
places ; instructing one another in the opening 
of that light which makes manifest. But 
though we are satisfied that male and female 
are called to the ministry ; w^e do not believe 
they are to be paid for their labours, or to 
preach by contract. But agreeably to the charge 
of Christ to his disciples. " Freely ye have re- 
ceived, freely give." Mat. x. 1. We cannot 
therefore own any in the ministry who disobey 
this command of Christ. But as it was the duty 
of the church in the primitive day to give to 
the poor amongst them, so we believe we are 
also in duty bound to provide for our poor, as 
well ministers as others. Although vve esteem 
a living and authorized ministry, and believe it 
is a blessing to the church, yet as we consider 
all true ministers to be the servants of Christ, 
who only can render effectual their services, 
so we are satisfied that they must necessarily 
wait for his instruction in every step they take 
in this solemn duty. But should any rise and 
attempt to speak in his name, under the influ- 
ence or choice of the creaturely will, w^e be- 
lieve such w^ould contribute to their own 
condemnation, and by no means profit the 

c 



26 

people. Therefore as we do not unite with 
those who are hirelings, so neither do we own 
such to be the ministers of Christ, who pro- 
fess to be always ready, and who make it their 
rule to preach at all times when an assembly 
are gathered. 



OF DIVINE WORSHIP. 

As it was the practice of the primitive be- 
lievers in Christ to meet together for the pur- 
pose of worshipping him, so we believe it re- 
mains to be a duty enjoined upon all his fol- 
lowers down to the present day. They were 
formerly instructed on this important occasion 
and encouraged to believe by the promise of 
Christ, *' that where two or three are gathered 
together in my name, there am I in the midst 
of them.*' Matt, xviii. 20. We therefore be- 
lieve that it is our indispensable duty publicly 
to assemble ourselves together in order to wor- 
ship the living God. But our manner of 
meeting in silence, has been spoken of as be- 



27 

ing no where warranted by the example of 
primitive believers, or the testimony of 
the holy scriptures. But as the gospel 
dispensation is purely spiritual, and as no 
formal acts without the spirit can consti- 
tute divine w^orship ; we therefore are satisfied 
that we ought to wait for the needful qualifi- 
cation to worship the Father in spirit, and in 
truth ; and this we believe may be done with- 
out the aid of the human voice. For if the 
worship of God, depended upon the organic 
powers of our nature, and could not be per- 
formed without them, then it must be in part 
a natural and not purely a spiritual worship. 
We are informed on this subject, by the 
Head of the church, that ''the hour cometh, and 
now is, w^hen the true worshippers shall worship 
the Father in spirit and in truth, for the Father 
seeketh such to worship him. God is a spirit 
and they that worship him, must worship him 
in spirit and in truth." John iv. 23, 24. It 
therefore appears to us that no well founded 
objection can be raised against our silent meet- 
ings ; and that the form itself correctly agrees 
v/ith that kind of worship which christians are 
called to. And although we do not deny that 
the^pirit of Clirist may sometimes accompany 



28 

vocal acts of worship, yet we believe many 
may be deceived by complying with out- 
ward forms without the spirit. We confess 
also that it is possible for an assembly to be 
gathered into outward silence, and not expe- 
rience the mind to be separated from the in- 
fluence of the natural wanderings and desires of 
the creature. In either case, pure and spiritual 
worship may fail to be performed. But in the 
former, wliere an assembly are collected, and 
w^ithout waiting for the mind of the spirit, 
immediately proceed to outAvard and for- 
mal acts; there appears to us a danger 
of departing from the will of God, and 
fulfilling the will of man alone. To v/ait up- 
on God, requires a state in which we are se- 
parated from all the acts of the creature. But 
such a state is not obtained while any 
thing of our own commands our attention. 
Hence we infer that were we to enter our re- 
ligious assemblies, and pursue the first emo-- 
tions and ideas, we should be liable to be ac» 
tive in the first nature without the quickening 
influence of the Holy Spirit; and all such acts^ 
however specious, we believe will fail to be ac- 
ceptable to the Father, who is a pure and 



29 

spiritual being, only known and worshipped 
in that manifestation of the spirit which he has 
been pleased to grant to all them that wait up- 
on, and worship him in spirit and in truth. 
Many are the instances mentioned in the 
Scriptures of the faithful waiting upon God. 
The prophet Jeremiah says, " the Lord is 
good unto them, that wait for him, to the soul 
that seeketh him. It is good that a man should 
both hope and quietly wait for the salvation of 
the Lord.'' Lam. iii. 25, 26. David saith,. 
*^I waited patiently for the Lord, and he in- 
clined unto me, and heard my cry." Psa. 
xl. 1, Isaiah saith, '*" And it shall be said u^ 
that day, lo, this is our God, we have waited: 
for him, and he will save us. This is the 
the Lord, we have waited for him, we will be 
glad and rejoice in his salvation." Isaiah, xxv. 
9. One more instance I will add in confirma- 
tion of leaning upon and waiting for the aid of 
the spirit. "But if we hope for that we see 
not^ then do we with patience wait for it»- 
Likewise the spirit also helpeth our infirmi^- 
ties, for we know not what we should pray 
for as we ought, but the spirit it self maketh in- 
tercession for us, with groanings which can- 
not be uttered." Rom. viii. 25 ^ 26. In this 

G 2 



30 

doctrine of the apostle, it is evident that he 
believed in the necessity of waiting in the 
spirit, and that there was a sensible devotion 
in the joint influence of the spirit itself, with 
the soul of man, where words were not ne- 
cessary or even competent to the occasion. 
"As there can be nothing more opposite to the 
natural will and wisdom of man, than this si- 
lent waiting upon God ; so neither can it be 
obtained, nor rightly comprehended by man 
but as he layeth down his own wisdom and 
v/ill, so as to be content, to be thoroughly sub- 
ject to God. Therefore it was not preached, 
nor can it be so practised, but by such as find 
no outward ceremony, no observations, no 
words, yea not the best and purest, even the 
words of Scripture, able to satisfy their weary 
and afflicted souls. Because where all these 
may be, the life, power and virtue which 
make such things effectual may be wanting. 
Such I say were necessitated to cease from all 
externals and to be silent before the Lord, and 
being directed to that inward principle of life, 
and light in themselves, as the most excellent 
teacher which can never be removed into a 
corner ; came thereby to be taught to wait up- 
on God in the measure of life and grace re- 



31 

ceived from him, and to cease from their own 
forward words and actions, in the natural wil- 
ling and comprehension, and feel after this in- 
ward seed of life, that as it moveth, they may 
move with it, and be actuated by its power, 
and influenced whether to pray, preach or sing. 
And so from this principle of man^s being si- 
lent and not acting in the things of God of 
himself, until thus actuated by God's light and 
grace in the heart, did naturally spring, that 
manner of sitting together in silence." [Apo- 
logy^ p. 353.) '^ Yet I do not so much com- 
mend and speak of silence, as if we had bound 
©urselves by any law, to exclude praying or 
preaching, or tied ourselves thereunto, not at 
all; for as our worship consisteth not in words, 
so neither in silence, but in an holy depen- 
dence of the mind upon God, from which de- 
pendence, silence necessarily follov/s in the 
first place until words can be brought forth, 
which are from God's spirit." {Apology^ p. 
360.) The reader will from the foregoing 
have some idea of our reasons for assem- 
bling in silence ; but they only can be com- 
petent to judge in this weighty matter who 
have come to the light of Christ in them- 
selves, and are sensible of those joys, which 



32 

spring from an inward and spiritual know, 
ledge of his presence. Friends believe that 
all true worshippers in spirit and in truth, 
must walk in the spirit, and not fulfill the lusts 
of the flesh. Neither are we alone in our be- 
lief, that divine worship is a spiritual act and 
to be known and performed in silence. ^' De- 
votion considered in itself, is an intercourse 
between God and us, between the Supreme^ 
Self Existent, Inconceivable Spirit; which 
formed and preserves the universe, and that 
particular Spirit, with which, for awful reasons, 
he has animated a portion of matter on earth, 
that we call man. It is a silent act in which 
the soul divests itself of outward things, flies 
into heaven and pours forth all its wants, 
wishes, hopes, fears, guilt or pleasure, into the 
bosom of an Almighty Friend. True devo- 
tion doubtless requires a considerable degree 
of abstraction from the world ; that we hear lit- 
tie of it is not wonderful. It makes no noise 
in the circle of the learned, or of the elegant. 
Under a heap of worldly care ; we smother 
the lovely infant, and will not let it breathe. 
Vanity, ambition, avarice quench the celestial 
fire, and these alas, are too much the god of 
mortals. Writers have been amusing us only 



33 

with shadows of this piety, instead of giving 
us its soul and substance. Superstition has 
placed it in opinions, ceremonies, austerities, 
pilgrimages, an august temple, or splendid 
imagery, which has little connection with sen- 
timent or spirit. Enthusiasm has swelled 
Avith unnatural conceptions, and obtruded a 
spurious offspring on the world instead of this 
engaging child of reason and truth ; whilst the 
lukewarm have rested in a few outward duties 
which have had no vigour, and as they spring 
not from the heart ; never entered the temple 
of the Most High. Real piety is of a very dif- 
ferent, and of a much more animated nature ; 
it looks up to God, sees, hears, feels him in 
every event ; in every vicisitude, in all places, 
in all seasons, and upon all occasions. It is 
theory verified by experience, it is faith sub- 
stantiated by mental enjoyment, it is heaven 
transplanted into the human bosom ; it is the 
radiance of the Divinity, warming and encir- 
cling man. It is a spiritual sense gratified by 
spiritual sensations ; without this, ail ceremo- 
nies are inefficacious, books, prayers, sacra- 
ments, and meditations, are but a body with- 
out a soul, or a statue without animation. 
That man is capable of such an intercourse 



34 

with his Maker, there are many living witne^- 
ses to prove. It may be proved to spring 
from natural and philosophical causes ; God 
is a spirit so is the mind ; bodies can have in- 
tercourse, so can souls* When minds are in 
an assimilating state of purity, they have 
union with their Maker. This was the bliss 
of Paradise, sin interrupted, and holiness must 
restore it ; to a soul thus disposed, the Creator 
communicates himself in a manner, which is 
as insensible to the natural eye, as the falling 
of dews ; but not less refreshing to its secret 
powers than that is to vegetation. The primi- 
tive saints are described thus, when they speak 
of their transports. David felt it when he 
longed for God, as the hart panteth after the 
water brooks. St. Paul, when he gloried in 
his tribulations. It was embodied in him 
when he was carried up into the third heaven, 
and heard things imposible to be uttered. St. 
Stephen was filled with it, when he saw the 
heavens open, and prayed for his murderers. 
By it martyrs were supported when they were 
stoned, and sawed asunder, and till we feel it 
in ourselves, we shall never fully know how 
-glorious the Lord is." London Review, De- 
cember 1791. ^' It follows, {says the learned 



35 

Howe,) that having formed this his more ex- 
cellent creature, according to his more express 
likeness, stampt it with the more glorious 
character of his living image, given it a nature 
suitable to his own, and thereby made it capa- 
ble of rational and intelligent converse with 
him, he hath it even in his power to maintain 
a continual converse with this creature by 
agreeable communications, by letting in upon 
it the vital beams and influence of his own light 
and love, and receiving back the return of its 
grateful acknowledgements and praises, where- 
in it is manifest he should do no greater thing 
than he hath done. For who sees not that it 
is a matter of no greater difficulty to converse 
with, than to make a reasonable creature? 
Or who would not be ashamed to deny, that 
he who hath been the only Author of the soul 
of man, and of the excellent powers and facul- 
ties belonging to it ; can more easily sustain 
that which he hath made, and converse with 
his creature suitably to the way wherein he 
hath made it capable of his converse.'^ The 
memorable John Hales, in his Golden Re- 
mains, expresses himself thus, on the subject 
of spiritual worship. *^Nay one thing I know 
more, that the prayer, which is the most forci- 



' 36 

ble, transcends and far exceeds all the power 
of words. For St. Paul, speaking unto us of 
the most effectual kind of prayer, calls it 
sighs and groans, that cannot be expressed. 
Nothing cries so loud in the ears of God, as 
the sighing of a contrite and earnest heart." 
From all which, and many other testimonies, 
which might be produced it must be evident 
that a spiritual devotion is believed in, and 
has been acknowledged by others as well as 
the society of Friends. Although this divine 
and spiritual devotion may be experienced 
when our hands are employed in the business 
of this world, and we doubt not many pious 
souls are poured out before God in secret, by 
gratefully owning his mercy and his grace, yet 
we are satisfied that such will be glad often to 
assemble themselves together, that they may 
unite in spirit in this duty. And we have of- 
ten had experience that it is acceptable to our 
holy Head, that we meet together to wait upon 
and worship him. He has owned our silent 
and solemn assemblies, and in them united us 
in the fellowship of his dear Son. Therefore 
we believe that is our indispensable duty, and 
that they who sincerely attend to it will know 
the promise fulfilled, '' Even the youths shall 



faint, and be weary, and the young men shall 
utterly fall, but they that wait upon the Lord, 
shall renew their strength, they shall mount up 
with wings as eagles, they shall run and not 
be weary, and they shall walk and not faint." 
Isa. xl. 30, 31. Therefore,, we are concern- 
ed, to practice the exhortation of the apostle, 
^^I beseech you brethren, by the mercies 
of God, that ye present your bodies a 
living sacrifice, holy, acceptable unto God; 
which is your reasonable service." Rom. xii. 
1 . ^'Not forsaking the assembling of ourselves 
together as the manner of some is." Heb. x. 
25. But concerning those who think of his 
name, the prophet Malachi has said, '' Then 
they that feared the Lord, spake often one to 
another, and the Lord hearkened and heard it ; 
and a book of remembrance was written be- 
fore him, for them that feared the Lord and 
thought upon his name. And they shall be 
mine, saith the Lord of hosts, in that day 
when I make up my jewels, and I will spare 
them as a man spareth his own son that serveth 
him." Mai. iii. 16, 17. 



38 



OF PRAYER AND S PI lin UAL SINGING TO THE LOUIX 

HxWING given an account of our be- 
lief concerning the spirituality of worships 
I shall now speak of prayer ; which, though it 
is a part of the worship of God, and not to be 
dispensed with by the christian, appears to 
me, cannot be acceptable, when performed in 
the will or wisdom of man. But prayer, per- 
formed by direction of the Divine Spirit, is 
profitable ; and should not be neglected. The 
disciples, sensible of this, applied to the only 
proper instructor, and we believe that they who 
at this day apply to him, will be rightly direct- 
ed in this solemn act. That others who have 
their forms of prayer committed to memory, 
and are formal in the act, not knowing the 
instruction and puttings forth of the Divine 
Spirit, are not asking in his name ; and there- 
fore Will not receive. Perhaps there is scarce- 
ly an act sanctioned by the religion of Jesus 
Christ, less understood, and therefore none 
more abused than that of prayer. Those who 
think they are within the meaning of this duty, 
because they are governed by the boundaries 
set in the Lord's prayer, are too generally de- 



39 

ficient. They do not consider that the very 
first sentence in that solemn compendium re- 
quires a qualification. Who are they that 
may call God fether? Certainly not those 
who are the servants of sin ; who reject the 
light of Christ, and are enemies to his spirit ; 
these are not his children. *'But as many as 
are led by the spirit of God ; they are the sons of 
God." Rom. viii. 14. Such may say our Father 
which art in heaven : but of the vast multitude 
who are daily addressing him by that paternal 
title, there is reason to doubt, few are his obedi- 
ent children; and all others are saying. that which 
is not true in relation to themselves. They 
have not lived in nor received the spirit of 
adoption, authorizing them to cry Abba, Father. 
Neither are the disobedient willing that his 
kingdom should be set up in their hearts, nor 
that the divine v/ill should be done ; but they 
live in the pride and obstinacy of their ovvn 
self will. Instead of forgiving men their tres* 
passes, they watch the opportunity for re- 
venge, and are joyful when they succeed in 
punishing those who they imagine have injur- 
ed them ; and yet some of these are forward to 
pray in the assemblies of the people ; and would 
willingly persuade men, that they have a claim 



40 

to true devotion. Others again seem to sup- 
pose they shiM be heard for their much speak- 
ing, and therefore are crowding together all 
the subjects of desire which the imagination 
can reach, and calling upon the Almighty to 
grant them this vast assemblage of requests. 
If we were to take a correct account of the mul- 
titude of petitions, which are vocally offered 
up, and strictly to examine and reflect upon 
them ; I have sometimes thought there are 
few of common understanding, but what 
would be of opinion that many of them were 
extravagant. This part of devotion, it seems 
wais practised by the Pharisees of old. Our 
Lord has taken notice of them, and evidently 
condemned them and their prayers together. 
No doubt they had their admirers in that 
day, as well as many in the present. But 
what v/ere the remarks which the Saviour 
of the world, made upon them. '' And 
when thou prayest thou shalt not be as 
the hyprocrites are, for they love to pray, 
standing in the synagogues, and in the corners 
of the streets, that they may be seen of men ; 
verily I say unto you, they have their reward.'^ 
Matt. vi. 5. Having shewn the motives of 
these supplicants, and noticed that a primary 



41 

object with them was to be seen of men ; he 
gives his disciples an instructive lesson on the 
subject, a lesson which ought to be deeply 
pondered by all those who think themselves 
called to vocal prayer, in the assemblies of the 
people, as well as by those who in their closets 
attempt to address the Almighty. '^But 
w^hen ye pray, use not vain repetitions as the 
heathen do, for they think, that they shall be 
heard for their much speaking. Be not ye 
therefore like unto them, for your Father 
knoweth what things ye have need of before 
ye ask him." Matt. vii. 8. These cautions 
are sufficient to prove that though our Lord 
has invited to prayer, yet he requires that they 
who pray should know that the motive is pure,, 
that it is free from all creaturely passions and 
affections, and therefore he has said for the 
encouragemxcnt of such, " Ask, and it shalL 
be given you ; seek, and ye shall find ; knock^, 
and it shall be opened unto you." Matt, vii^ 
7. Prayer being thus governed by purity of 
motive, and offered according to the direction 
of the spirit, is an a^cceptable act, and as it is^. 
not seeking, or asking in the will of the crea-- 
ture, but in the will of God, so we believe that 
which he by his spirit puts into the souls of bis. 

B 2 



42 

children to ask for, he will certainly grante 
The natural man, with all his studied forms of 
prayer, is ignorant of the spirit ; and therefore 
knows not what to ask for, but is in darkness 
and spiritual death ; and never can pray accep- 
tably until he is brought under the redeeming 
power of truth, and made subject to the cross 
of Christ; having the old and fallen nature hum- 
bled, by the righteous judgments of God upon 
it. In this state, the soul is sensible of the 
need it has of a supply of daily bread, and 
there is begotten in it a true hunger and thirst 
after righteousness ; the spiritual feelings are 
quickened and made alive unto God ; and all 
the temptations of the enemy are resisted. In 
this conflict, the weight of human infirmities 
is felt, and prayers are always alive in the soul; 
hence it may be said of such, agreeably to the 
exhortation of the apostle Paul, they ^'pray 
without ceasing,'' Now this living travail 
from under the power of darkness, and the 
dominion of sin, is not a superficial, or outward 
business ; but it is a work known in the pre- 
sence of God, and his gracious ear is always- 
open to all the groanings and prayers of those 
who endure it; because they breathe in his 
own divine spirit^ and live to him, and not to 



themselves- To such he is pleased to make 
manifest his will, not only concerning them- 
selves, and the things that are present, but also 
concerning others, and the things that are to 
€ome. Such was the condition of the pro- 
phet EUjah, who " prayed earnestly that it 
might not rain ; and it rained not upon the 
earth, by the space of three years, and six 
months. And he prayed again, and the hea- 
ven gave rain, and the earth brought forth her 
fruit." James, v. 17, 18. No one can sup- 
pose that the dearth here spoken of was sepa- 
rately the effect of the natural will of the pro- 
phet ; and therefore, in this, we have an in- 
stance that true prayer is an entrance into, and 
concurrence with the divine mind. Hence 
we believe that it cannot be performed, but 
only as we are led thereto by the spirit of 
God ; by which the things of God, and his 
Will are made manifest. 

Now when an assembly are gathered for the 
purpose of divine worship, and any believe 
they are called to vocal prayer ; many present 
being led into the will of God ; the prayer it- 
self will be owned, and united with by such 
as being from the dictates of the spirit ; but if 



44 

the person, speaking does not keep to the lead- 
ings of the spirit, then what is said, is not true 
prayer, and will not be accepted. If again he is 
guided in w^hat is said by the spirit of 
God, then all they of the assembly w^ho 
are gathered into the divine will are united 
in the prayer. But in our solemn assem- 
blies there may be different states and different 
growths, and each may be gathered into the 
divine will concerning themselves, but owing 
to their various wants, they may not be led to 
unite in one petition ; though all may be 
brought into the will of God, and all engaged 
in spiritual prayer. In this view of prayer, we 
believe our silent opportunities together must 
appear really important and adapted to the 
purposes of spiritual and acceptable worship^ 
That prayer can only be opened in the under- 
standing, and rightly directed by the divine 
spirit, there are many passages in the Scrip, 
tures to prove. " Likewise the spirit also 
helpeth our infirmities, for we know not what 
we should pray for as we ought, but the spirit 
itself maketh intercession for us, with groan- 
ings which cannot be uttered. And he that 
searcheth the hearts, knoweth what is the mind 
of the spirit y because he maketh intercession 



45 

for the saints, according to the will of God.'' 
Rom. viii. 26, 27. Again, the same apostle 
saith, *'I will pray with the spirit and I will pray 
with the understanding also." 1 Cor. xiv. 15. I 
shall not detain the reader with further quota- 
tions from the Scriptures, on this solemn sub- 
ject. But if the foregoing may be accepted as a 
correct account of the nature of prayer ; then 
no custom, however it may be sanction- 
ed by multitudes, which is not consistent 
therewith, merits the name of prayer. That 
true prayer is of a spiritual nature appears to 
have been the judgment of others as well as 
Friends. Dr. Gell, says '' words conceived 
only in an earthly mind, and uttered out of 
the memory by man's voice, which make a 
noise in the ears of flesh and blood, are not, 
nor can be accounted a prayer before our 
Father which is in heaven.*' Dr. Smaldridge, 
bishop of Bristol, has the following expres- 
sions : " Devotion of mind is itself a silent 
prayer, which wants not to be clothed in 
words, that God may better know our desires. 
He regards not the service of our lips, but the 
inward disposition of our hearts." Monro 
speaks to the same effect in his Just Measures 
of pious Institutions of Youth. ^' I am per- 



46 

siiaded, says he, that it would be vastly advan- 
tageous for youth if care were taken to train 
them up to this method of prayer ; that is, if 
they were taught frequently to place them- 
selves in the Divine presence, and there si- 
lently to adore their Creator, Redeemer, and 
Sanctifier. For hereby they would become 
habitually recollected. Devotion would be 
their element, and they would know by expe- 
rience what our blessed Saviour, and his great 
apostle means, when they enjoin us to pray 
without ceasing. It was, I suppose, by some 
such method of devotion as I am now speak- 
ing of that Enoch walked with God ; that Mo- 
ses saw Him that is invisible ; that the royal 
psalmist set the Lord always before him ; and 
that our Lord Jesus himself, continued whole 
nights in prayer to God. No man, I believe, 
will imagine, that his prayer, during all the 
space in which it is said to have continued, was 
altogether vocal. When he was in his agony 
in the garden, he used but few words. His 
vocal prayer then consisted only of one peti- 
tion, and an act of pure resignation, thrice re- 
peated. But I hope all will allow, that his de- 
votion lasted longer than while he was em- 
ployed in the uttering of a few sentences."' 



47 

Prayer, therefore, being purely of divine origio, 
and only brought forth in man by the imme- 
diate openings and leadings of the Spirit of 
God, Friends believe, that all who enter 
upon it, without such direction and govern- 
ment, are only fulfilling the will of the crea^ 
ture ; and though they may repeat the best of 
words, even the prayer which Christ taught 
his disciples, it is not prayer to them, nor will 
it enter the ears of the Most High. As in re- 
gard to prayer, we hold that no human acquire- 
ments can qualify for it, or in any degree be 
equal to it ; so also we believe with respect to 
singing of hymns, and spiritual songs. On 
this subject we differ from many other profes- 
sors of Christianity ; and we have reason to be- 
lieve that some pious and well disposed pro- 
fessors have not seen how to reconcile our 
omission of this practice. But the society of 
Friends do not believe that songs of thanks- 
giving or praise are, of necessity, vocal. If 
by the divine Spirit, any are favoured to feel 
praise, to spring in their souls, let them 
sing their spiritual song in spirit, where it 
properly originates ; and we doubt not God, 
who is a spirit, will understand their spiritual 
song. But we do not see that those inward 



48 

joys of the soul, at all stand in need of any 
outward or musical tone, to render them ac- 
ceptable to God. And though we were 
sometimes to admit the outward voice to be 
incorporated with this spiritual impression, 
vet we are not of the judgment that this would 
be proper in our religious assemblies, because 
we are aware that all could not in truth sing 
the same song ; some would be likely to be 
unqualified. Indeed it could seldom occur, 
that the whole congregation would be raised 
into the same spiritual song, and if any should 
outwardly sing, that which was not inwardly 
brought forth in them by the spirit of God, 
such would be acting contrary to truth, and 
could not be edified thereby. From this view 
of the subject we apprehend all those who are 
not prepared in spirit, to sing, had better be 
silent. And those who are opened in spirit, 
into the songs of the Lord, let them sing to 
the Lord in spirit ; and not to men, lest they 
become the instruments of spiritual death to 
those whom the Lord has not yet given a 
song ; and who according to his righteous- 
ness, are yet to pass under the just dispensa- 
tion of condemnation. But if the whole as- 
sembly were born of the spirit, and each of 



49 

them were in consequence prepared for the 
true worship of God ; we have elsewhere 
said, that this does not require the aid of the 
human voice ; but being an inward and di- 
vine qualification known unto God, because 
brought forth by him, we are not sensible 
that it is made any more acceptable, by being 
proclaimed outwardly in songs to men. And 
if the outward singing does not add to the spi- 
ritual virtue of the thanksgiving or praises, 
then there is no advantage gained by it. 
That singing then, which is pleasing to the 
Almighty, must proceed from that which is 
pure in the heart, even from the divine life, 
and manifestation of the spirit ; and all those 
will, no doubt, as they are moved thereby, 
have spiritual songs and hymns, to return un- 
to the Lord. But we do not find in the New 
Testament, any thing to warrant the use of 
instruments of music, or artificial singing in 
the worship of God ; and being satisfied that 
he is and may be worshipped in spirit, and in 
truth, we leave all those outward acts, which 
are often attended with danger to the cause 
©f sincerity, out of our practice. According 
to the usual method of those, who unite with 
vocal singing, a psalm is offered t© the as- 



50 

sembly, and then they join in singing the 
same. But let us, for the sake of further un- 
derstanding the subject, suppose the follow- 
ing is to be sung : " I am weary with my 
groaning, all the night make I my bed to 
swim ; I water my couch with my tears." 
Psal. vi. 6. It must be evident, that those 
only could sing this psalm, who had been in 
the same state ; all others would be singing 
that which they had not known. And thus 
it must be in ev^ry instance, where any join 
in the songs of the faithful, who have not 
themselves been faithful. We, therefore, be- 
lieve, that as the worship we are called to is 
of divine original, there is no mistake in its 
operations ; but all the living, may harmo- 
nize together in the same spirit, and worship 
God, " according as he has dealt, to every 
man, the measure of faith." Rom. xii. 3. 
Nor do we believe the rebellious, and ene- 
mies to the truth, can join, while they remain 
in that state, in the true and spiritual worship. 
But we know they may unite their voices, 
where an outward form of worship is em- 
braced ; and such may even suppose they are 
doing God service. The society of Friends 
are therefore satisfied with their silent and 



51 

spiritual meetings, and abundantly prefer 
them to any formal mode of worship, which 
is outward, and not according to the leadings 
and manifestations of the divine spirit. From 
what has been said, the reader will observe^ 
that we are by profession bound to wait for 
the calls and direction of the spirit, and not to 
proceed to preaching, praying, or singing in 
our solemn meetings, unless we are thereunto 
led ; and that in the two last cases there 
may be many engaged according to their dif- 
ferent wants and growths, even at the same 
time, and in the same assembly ; which would 
not be the case, if all were called to join in the 
same form, either of prayer^ or of singiiig. 
We therefore believe, that we are called upon 
to hold up a testimony against all those per- 
formances, in the solemn act of worship, 
which are entered upon, in the will, wisdom^ 
and time of man, and to exalt by precept and 
example, our testimony, to the spirituality of 
the gospel dispensation : well knowing that it 
is a dispensation, in which the substance is to 
be enjoyed in the spirit and life of the dear 
Son of God ; who is building up a spiritual 
church, founded upon him in all things. 



52 



OF THE DOCTRINE OF FAITH. 

ON the doctrine of faith, we say with the 
apostle, that " without faith, it is impossible to 
please God.'' But by faith, we do not mean a 
confession to any particular form of opinions ; 
because this would be possible to those who are 
in many respects reprobate concerning the faith 
in Christ. Neither are we of the judgment, that 
our ^* faith should stand in the wisdom of man, 
but in the power of God.'' 1 Cor. ii. 5. 
Therefore, we believe, that the faith of a true 
disciple of Christ, is in a living principle, a 
divine and heavenly spirit ; which no human 
means can beget in us ; but which is the im- 
mediate manifestation of the eternal power 
and word of God. Wherefore, we conclude 
with the apostle Paul, '^ faith cometh by 
hearing, and hearing by the word of God.'* 
Rom. X. 17. This word, we believe to be 
the same which was in the beginning, which 
Moses spoke of, and which Paul adverts to 
and says, *'Is nigh thee, even in thy mouth, 
and in thy heart. That is the word of faith^ 



53 

which we preach.'^ Rom. x. 8. Those there- 
fore, who believe in this inward manifestation 
of the word, and have their spiritual ear open 
to hear, have come to embrace the proper ob- 
ject of faith, without which* it is impossible to^ 
please God. To such, faith is the evidence 
of things not seen, the substance of things 
hopedi for. They are in the true and spiritual^ 
sense the children of faithful Abraham, walk- 
ing by the same rule, and minding the same 
thing. This is that faith by which the el- 
ders obtained a good report, and Ganeeming 
which so much is said in the holy Scrip turcs. 
Every one, therefore, whose spiritual ear is 
open to ^ this manifestation of the spirit, or 
word of faith, is no longer trusting to the na- 
tural understanding, but living subject to the 
divine mind, and thereby overcoming the 
world. Until we have come to this living; 
principle, this light and life of the spirit, the 
soul remains subject to tlie fallen nature, and' 
cannot serve God acceptably, or be united 
to him. But we believe that this great priu^- 
ciple of faith is offered to all men, and that; 
those of every description who come to trust: 
in it, and be led by it, will be raised from un^ 
dcr the dominion of fallen nature, and united. 

e2 



54 

by faith to the general assembly of the church 
of the jBrst born, whose names are written in 
heaven. Wheresoever this living faith is, 
there will be the works corresponding with it. 
But a faith that is without works is not of di- 
vine origin. **Was not Abraham, our fa- 
ther, justified by works, when he had offered 
his son Isaac, upon the altar? Seest thou 
how faith wrought with his works, and by 
works was faith made perfect.'' James, ii. 21, 
22. When the soul of man is brought to 
lean upon this divine manifestation of the spi- 
rit, then there is no longer a submission to 
evil, but all the powers of temptation are laid 
open, and the transgressing nature in man is 
brought to light, and judgn^cnt is passed upon 
it. These are they, who walk in the spirit, and 
have no confidence in the flesh, and "who are 
kept by the power of God, through faith unto 
salvation; ready to be revealed in the last time.'* 
1 Peter, i. 5. From the foregoing, it will ap- 
pear that Friends consider it possible, for a 
man to acknowledge that he believes in the 
moral excellency of the doctrines of the Scrip- 
tures, and subscribe formally to many truths 
of the gospel ; he may even fulfil the works 
of the law, and regard all the outward duties 



5-5 

©f religion, but fail at last to have that faith 
by which the promise was to be inherited, 
and by which the strong will of the creature, 
is kept in subjection to the Creator. For in 
whomsoever this word of faith is brought 
forth, and made the governing principle, in 
such the will and pride of the creature is 
brought down ; they act not from motives of 
human kind, nor are they soliciting human 
approbation : but they seek that honour which 
comes from God only, and therefore they be- 
lieve, to the saving of the soul. Such do not 
stumble at the cross of Christ, nor confer with 
flesh and blood ; but however singular they 
may appear among men, they, like Paul, are 
obedient to the heavenly vision. 



56 



0F SANCTIPIGATION AND JUSTIFICATION. 

IT is when we have submitted to the mani- 
festation of the spirit, and have come in con- 
sequence to possess the true and living faith, 
which is before spoken of, that the society of 
Friends believe we are justified. " Be it 
known unto you, therefore, men and brethren, 
that through this man^ is preached unto you,, 
the forgiveness of sins ; and by him, all that 
believe are justified.'" Acts, xiii. 3S, 39. 
But justification cannot be without sanctifica- 
tion, nor sanctification without obedience^ 
nor obedience without faith. Therefore, as 
true.faith is always connected with obedience^, 
"we conclude that a man is justified by faith, 
without the deeds of the law :'' Rom. iii, 28, 
that is, whether he is acquainted with the 
outward obligations contained in the law or 
otherwise. By faith in the law of the spirit, 
and obedience thereunto, he will be so 
strengthened and instructed, as to fulfil the 
law, and even be justified by the law, though 
he act not from an outward knowledge of it, 
but from the word of faith alone. But justi- 
fication, we have said, is not without sanctifi- 



57 

cation. The reader will observe, that the tw© 
terms are of themselves, when applied to man, 
not definite ; that is, a man may be sanctified 
in part, and justified in part. And we believe 
that he is only justified in the same proportion 
or degree that he is sanctified : consequently, 
that entire justification must be because of 
entire sanctification ; and such a state of perfect 
sanctification, we believe to be an effect pro- 
duced by perfect obedience to the manifesta- 
tion of the spirit of Christ. But those who 
act from a respect to the law, as it is outward, 
may do so from a principle of self-love, and 
may obtain the outward justification of the 
law, and be highly esteemed among men, and 
at the same time not obtain that justification 
which is of faith, but even be enemies to the 
cross of Christ, standing in the pride of the 
creature, and in that wisdom which is foolish- 
ness with God. Therefore the apostle has 
said, ^' By the deeds of the law there shall no 
flesh be justified in his sight." Rom. iii. 20. 
*'But being justified by faith, we have peace 
with God through our Lord Jesus Christ, by 
whom also we have access by faith into this 
grace wherein we stand, and rejoice in hope of 
the glory of God." Rom. v. 1, 2. That is, 



58 

wc arc not possessed of any merit of our own 
by which we can come of ourselves to this 
grace, but are sinful and fallen creatures in our 
natural state, without power to make recon. 
ciliation with God. And therefore our free- 
dom from the sins that are past, is proposed 
and offered to us by the imputative righteous- 
ness of Christ supplying for us what on our 
past was lacking, on condition of our obedi- 
ence to the manifestation of his spirit ; but in 
no case applied for our benefit, while wc 
continue to refuse to walk in his light. I 
have spoken of sanctification as going before 
justification. We believe when any one is 
awakened by the power and spirit of Christ, 
and brought to see his fallen and sinful state, 
that there is, if I may so speak, a provisional 
justification for him; by which he is introduced 
so far into the favour of the Almighty as to 
receive the opportunity of forgiveness of sins 
that are past, and stand acquitted from them 
by the atonement of Christ, on condition that 
he accept the offered dispensation of repen- 
tance ; from which will follow, in the progress 
of the soul in obedience to Christ, sanctifica- 
tion, and a consequent justification. In this 
view the apostle places the case. ^* And suck 



^9 

were some of you, but ye are washed, but ye 
are sanctified, but ye are justified, in the name 
of the Lord Jesus, and by the spirit of our 
God.'' 1 Cor. vi. 11. '' For this is the will of 
God, even your sanctification, and that every 
one of you should know how to possess his 
vessel in sanctification and honour.'' Thes. iv« 



60 



THE DOCTRINE OF PERFECTION. 

THE doctrine of perfection appears to me 
to follow next in course after sanctification and 
justification. Friends believe that a state of 
perfection in this life is enjoined in as positive 
a manner as any other obligation whatever* 
*^ Be ye therefore perfect, even as your Father 
which is in heaven is perfect. '* Mat v. 48. 
If this plain and positive command of Christ 
be rightly understood, we shall find that it 
must be taken in connexion with other con- 
siderations which he has communicated We 
are told, "I am the vine, ye are the branches. 
He that abideth in me and I in him, the same 
bringeth forth much fruit ; for without me yc 
can do nothing.'^ We may therefore consider 
the doctrine of perfection under this figure : 
as though our Lord had said that as the branch 
of the vine is perfect, according to its kind, in 
consequence of the order of nature, by being 
in connexion with the vine, so also shall yc 
be if ye abide in me. But unless ye abide in 
me, there is in your case a deficiency, and tha 
order which only is perfect is broken, in which 
state ye cannot be perfect. But the perfection 



61 

which I have called you to, is entirely possible 
on my principle : and this you must believe, 
if you can believe that your Father which is 
in heaven is perfect ; you have a proof of his 
perfection in all his works ; and I have told you 
plainly that as the branch and vine are perfect 
in consequence of their connexion, so when 
ye are sustained and live in the same spirit, 
you will be as perfect in your order, as I am 
in mine. But as the branch would be imper- 
feet, and fail to bring forth fruit if it abode not 
in the vine, so also you will fail, if you abide 
not in me. We have sufficient evidence in 
favour of the doctrine of perfection, not only 
from the command of Christ to his disciples, 
which ought to be conclusive, but also from 
the doctrine which was common and held forth 
in the primitive church. Paul has said, " How- 
belt we speak wisdom among them that are 
perfect." 1 Cor. ii. 6. If the apostle did not 
believe that there were those in his day, who 
had come to this state, we cannot suppose the 
above sentence w^ould have been offered. But 
this is far from being the only case in which 
the idea of perfection is spoken of. '^ Be per* 
feet, be of good comfort," &c. 2 Cor. xiii. 11^ 
is mentioned bv the same apostle elsewhere/ 

F 



62 

i^nd again, '' Till we all come in the unity of 
tlie faith, and of the knowledge of the Son of 
God, unto a perfect man, unto the measure of 
the stature of the fulness of Christ/' Eph. iv* 
13. ^' Let us therefore as many as be perfect, 
be thus minded." Phil. iii. 15. "Warning 
every man, and teaching every man in all wis- 
dom, that we may present every man perfect 
in Christ Jesus." Col. i. 28. And on this sub- 
ject the apostle James has said, " Let patience 
have her perfect work, that ye may be perfect 
and entire, wanting nothing." James, i. 4. The 
foregoing evidently proves that the doctrine of 
perfection was not only enjoined by Christ 
upon all his followers, but also believed in and 
taught by his faithful servants in the primitive 
church. But whatever may be the objections 
raised against it at this day, or against the so- 
ciety of Friends for holding it up as indispen- 
sable, we cannot believe that Christianity is 
maintained according to the fulness of its own 
obligations by those who reject it. Why any 
should stumble at this profession, it is difficult 
to conceive ; because a doubt of the possibility 
of perfection, must imply unbelief in the all- 
sufficiency of the means, which God in his 
mercy has offered, for the restoration and sal- 



63 

vation of man ; since it must be evident that 
we are not to be permitted an inheritance ia 
the kingdom of God, unless we are first made 
pure ; doubtless that which is pure is perfect, 
and the perfection which is required is alto- 
gether included in the fulfilment of those com- 
mands which are given, and which, as has 
been before advanced, must be possible. If 
we take a view of this doctrine, in relation to 
the will of the Almighty, it must appear that 
he wills our perfect redemption, and conse- 
quent separation from all transgression. This 
is manifested by every mark of his love to his 
creature man ; but in no instance more so than 
in that of sending his beloved Son ; or as the 
evangelist John informs us, ^' God so loved 
the world that he gave his only begotten 
Son, that whosoever belie veth in him should 
not perish, but have everlasting life.'' John? 
iii. 16. And to the same effect has Paul spo- 
ken. '^ He that spared not his own Son, but 
delivered him up for us all ; hov\^ shall he not 
wuth him also freely give us all things." Rom. 
viii. 32. Many other passages might be in- 
stanced to show the love of God to man. All this 
manifestation of his love must be to no purpose, 
if we are not put into a capacity to comply 



64 

with his will, and that his will is that we should 
be made perfect, I hope will not be denied ; 
since the command to be so, has no less au- 
thority than that of his beloved Son. But the 
perfection of man, though it appears to us to 
correspond with the divine mind, we do not 
believe is attainable by any power of our own ; 
it is a state which can only be produced by 
the submission of our will in all things to the 
will of God. And we believe that though it is 
not in us, as transgressing and fallen creatures^ 
to come of ourselves to God, and thus to sub- 
mit to him, yet we doubt not, that when by a 
sense of his love we are drawn to him, and 
through the atonement of his dear Son, our 
sins are forgiven, because we have passed 
through the dispensation of repentance, that 
it is possible to be so allied in love to God as 
to let go all improper love for other objects, 
and thus to know a triumph by the powder of 
his spirit over the transgressing nature. There- 
fore w^e believe that the souls of these are so 
separated from every fallen influence as to stand 
in the perfect obedience of Christ. That they 
are united as branches to him, the true and 
living vine, and partake of that perfect nature 
which the wise God will approve and accept. 



65 

Such know as Paul has said, " Ye have not 
received the spirit of bondage again to fear^ 
but ye have received the spirit of adoption, 
whereby we cry Abba, Father. The spirit it- 
self beareth witness with our spirit, that we are 
the children of God.^' Rom. viii. 15, 16* 
Being thus begotten anew by the power of 
God, they are perfect children of the light and 
of the day, in whom, through obedience to the 
will of their heavenly Father, victory is gained 
over all the powers of darkness. 



REWARDS AND FUNIS HMEKTS. 

IN relation to this subject, we resort, as in 
other cases, to the doctrine of the Scriptures^ 
Our belief in them, I have already said, is con- 
firmed by the concurrent evidence of the Spi- 
rit of Truth ; without which we apprehend no 
one can be a true believer, but only led to a 
traditional and implicit belief. Concerning re- 
wards and punishments, it is very clear that 
the Saviour of men has taught this doctrine ^ 
and with it may be connected the belief of im. 

I 2 



(^6 

mortality, and the resurrection both of the just 
and the unjust. " And before him shall be 
gathered all nations, and he shall separate them 
one from another, as a shepherd divideth his 
sheep from the goats. And he shall set the 
sheep on his right hand, but the goats on his 
hit. Then shall the King say to them on his 
right hand, come ye blessed of my Father, in- 
herit the kingdom prepared for you from the 
foundation of the world. For I was an hun- 
gered and ye gave me meat, I was thirsty and 
ye gave me drink, I was a stranger and ye took 
me in ; naked, and ye clothed me ; I was sick 
and ye visited me, I was in prison and ye came 
unto me. Then shall the righteous answer 
him, saying. Lord, when saw we thee an hun- 
gered and fed thee ? or thirsty and gave thee 
drink ? when sajv we thee a stranger, and took 
thee in, or naked and clothed thee ? or when 
saw we thee sick, or in prison, and came unto 
thee ? And the King shall answer, and say 
unto them, inasmuch as ye have done it unto 
one of the least of these my brethren, ye have 
done it unto me. Then shall he say also unto 
them on his left hand, depart from me, ye cur- 
sed, into everlasting fire, prepared for the 
Devil and his angels.'^ Mat. xxv. 32 to 42. 



67 

Many other passages might be taken to prove 
that rewards and punishments are the manifest 
doctrines of Jesus Christ, and as certainly 
as we believe him to be the Son of God, 
the Lord from heaven, a quickening spirit, the 
judge of quick and dead, so certainly we pro- 
fess to believe in and teach this doctrine. But 
to know the terrors of the Lord for sin, to be 
humbled under the power of his mighty hand, 
and really to experience the weight of the dis- 
pensation of condemnation, is the most effec- 
tual convincement, that the transgressor is 
absolutely and positively separated from the 
love and favour of his Lord; and v/e believe 
that this has been the humbling dispen- 
isation by which many have been brought to 
believe in the doctrine of rewards and punish- 
ments ; and to be awfully convinced that if the 
soul departed out of time in this dark and des- 
perate state, it would be v^^ithout any qualifi- 
cation for happiness. But though we are sat- 
isfied, according to the Scriptures, that if we die 
in our sins, where our Lord is we cannot come, 
yet we are also satis tied that his tender mercy 
waits long for transgressing mortals, and his 
calls of kindness are in many ways commu- 
nicated to them, to repent, return and live* 



68 

But if all these are rejected, and men harden 
the heart and stiffen the neck, and will none of 
his reproof, then the awful moment we believe 
will come when it will be said, *' depart from 
me, ye workers of iniquity ; and let him that 
is filthy, be filthy still." Whilst I have been 
stating the doctrine of Christianity, and the 
profession of the society on this very serious 
subject, my soul is moved within me by a re- 
newed remembrance of the wormwood and the 
gall ; by a fresh sense of the awful impression 
which I have experienced under the righteous 
judgments of God, for the sins of my youth. 
And though it may be a digression from the 
subject, I will here express the tender solici- 
tude I feel, that none may quench the spirit^ 
or evade the holy discipline of the cross of 
Christ ; lest they finally fall, never to rise again 
into the privilege of salvation. I have before 
stated, that vAih. the doctrine of rewards and 
punishments is connected that of the immor- 
tality of the soul, and the resurrection both of 
the just and the unjust. Such a resurrection 
the society of Friends believe in, according to 
the Scriptures, I have often marvelled why 
any discussion or ground of dispute should 
exist upon this subject ; and yet it is one 



69 

about which much has been said. Here also 
we resort to the doctrine of the Scriptures, 
and are satisfied with what we apprehend 
they teach in the case. Paul has said on 
this subject, ^' There are also celestial 
bodies, and bodies terrestrial, but the glory 
of the celestial is one, and the glory of the 
terrestrial is another. There is one glory of 
the sun, and another glory of the moon, and 
another glory of the stars ; for one star differ- 
€th from another star in glory, so also in the 
resurrection of the dead. It is sown in cor- 
ruption, it is raised in incorruption. It is sown 
in dishonour, it is raised in glory. It is sown 
in weakness, it is raised in power. It is sown 
a natural body, it is raised a spiritual body/' 
1 Cor. XV. 40 to 45. And again, in the 
same chapter, ^' Now this I say, brethren, that 
flesh and blood cannot inherit the kingdom 
of God ; neither doth corruption inherit incor- 
ruption.'" 50. And again, *^For this cor- 
ruptible must put on incorruption, and this 
mortal must put on immortality." 53^ 54. One 
more passage I shall offer from the Scriptures 
on this subject, and afterwards leave the reader 
to his own conclusions. ^' Then shall the dust 
return to the earth as it was, and the spirit shall 
return unto God who gave it. Eccl. xii. 7. 



70 



DAYS AND TIMES. 



IT is the practice of Friends to unite with 
©ther professors of Christianity in setting 
apart one day in seven for the purpose of di- 
vine worship ; and they have no doubt of the 
propriety of it. Under the legal dispensa- 
tion we observe that it was a divine ordinance, 
and that the Jews were strictly enjoined to re- 
gard it. But when the Messiah came, it is 
very evident that he had a view to excite new 
and more important considerations about the 
observance of days : and finding the Pharisees 
and others very particular, and even supersti- 
tious on this subject, he saw occasion frequent- 
ly to put them upon trial ; the first circum- 
stance I shall notice of this is the following. 
^' And it came to pass that he went through 
the cornfields on the Sabbath day, and his dis- 
ciples began as they went to pluck the ears of 
corn.'^ This circumstance it appears did not 
escape the notice of the Pharisees, who there- 
upon immediately were willing to find fault 
with them, and put them in mind of the law. 
^' Behold, why do thy disciples on the Sabbath 



71 

day that which is not lawful.'' Whereupon 
they were informed, ** The Sabbath was made 
for man, and not man for the Sabbath. There- 
fore the Son of man is Lord also of the Sab- 
bath.'' Mark, ii. 23, 24, 27, 28. And as 
the Saviour did not join the Pharisees in a 
rebuke of his disciples, we may fairly infer 
that he had an objection to a superstitious ob- 
servance of days and times. *' One man es- 
teemeth one day above another, another es- 
teemeth every day alike. Let every man be ful- 
ly persuaded in his own mind. He that regard- 
eth the day, regardeth unto the Lord, and he 
that regardeth not the day, to the Lord he doth 
not regard it." Rom. xiv. 5, 6. Such we ob- 
serve was the liberality of that eminent minister 
of Christ, the apostle Paul, on the subject of 
days and times ; but I do not mean from thence 
to infer that he was opposed to the devotion 
of a day to sacred purposes. It is doubtless 
expedient for the professors of Christianity to 
separate themselves at least one day in seven 
from worldly business. Yet that he who 
created time made it all equally good, and that 
the bare formal cessation from labour on the 
first day of the week, though outwardly 
expedient, and even an accommodation in 



72 

civil society, is by no means sufficient; and 
therefore unless we regard the day to the Lord, 
we do not regard it. He that searcheth the 
heart, and trieth the reins, and sheweth unto 
men what their thoughts are, is often more 
dishonoured on that day than in all the other 
days of the week. But as I have before ob- 
served, I am satisfied there is no particular 
holiness attached to one day more than 
another; yet if we were to lay aside the 
practice of setting apart one day in seven, no 
doubt the cause of religion would suffer by 
it. The society therefore, although they do 
not believe that one day has any sacred pre- 
ference to another, have never departed from 
the practice of other professors in regard to the 
first day of the week. As it respects days and 
times appointed for prayers, fasting, &c. though 
they believe that the Christian should live in 
the spirit of prayer, they cannot make appoint- 
ments for this purpose, or join with those who 
do. Nor have they consecrated days in reve- 
rence to any particular occasion or person : 
well knowing that it is not the devotion of 
particular times, but the obedience of the whole 
heart to the will of God, which Christianity 
C'alls for ; and that not one, but every day that 



a gracious Creator may grant to them. It 
appears that Paul was afraid of some of the 
time-servers in his day; ^'But now after that 
ye have known God, or rather are known of 
God, how turn ye again to the weak and beg- 
garly elements, whereunto ye desire again to 
be in bondage. I am afraid of you, lest I 
have bestowed upon you labour in vain. Ye 
observe days, and months, and times, and 
years. '^ GaL iv. 9, 10, 11, 



WAIER BAPTISM, 

FRIENDS do not believe that water bap- 
tism, under any of the forms of administration 
adopted by the various professors of Christi- 
anity, is enjoined by any thing said upon the 
subject in the Scriptures of truth. But be« 
cause they have rejected it, and held that it 
belonged to a dispensation inferior to the Gos- 
pel, some have been so uncharitable as to deny 
that they were Christians. When I have taken 



74 

a serious view of the doctAine of water baptism, 
^nd admitted, for the sake of examination, that 
it was necessary, I have always stumbled at the 
consequences which must connect with such 
a belief, If, for instance, we say that a soul 
cannot be saved unless the body of the person 
is dipped in water, or sprinkled by another, 
then the consequence must be, that the grace 
of God, or manifestation of the spirit, is not a 
sufficient means for salvation ; that even the 
Almighty cannot perfect the salvation of man, 
without the aid of one of his creatures to sprin- 
kle or dip the person to be saved» This I 
could never admit, and yet it must be admitted 
if there is no salvation without. But there is, 
and has been salvation without it ; for no one 
can believe that the innumerable company 
which no man could number, of all nations, 
and kindreds, and people, and tongues, which 
stood before the throne, and before the Lamb, 
clothed with white robes, &c. were all baptized 
with water ; yet if one of them was saved with- 
out, then salvation is possible without water 
baptism. But it is even probable that water 
baptism w^as not so much as heard of by many 
of them. The foregoing considerations on the 
subject were sufficient to satisfy me that this 



75 

baptism was not a divine ordinance, intended 
to be necessary, or entailed upon the church 
of Christ. But lest however it should be 
thought that this is not a suiFxcient enquiry 
into the subject, I will pursue it further* 
John the Baptist was sent to baptize with 
water unto repentance. But it does not ap- 
pear to us that his dispensation or service 
ever extended to the opening of the m)^s- 
teries of the kingdom of Christ : this we 
believe remained to be separately reserved as 
the work of the spirit. And we apprehend we 
are authorized to hold this belief, because there 
is no evidence that any after John w^ere com- 
manded to practise the baptism of Vvater. We 
find no proof that die ministration of John the 
Baptist was to be continued in the Christian 
church. And we doubt not but that every 
soul which is brought under the baptism of 
the spirit of Christ, and abides the refining 
operation of it, will be saved whether baptized 
with water or not ; and therefore Vv^e believe 
that the only baptism which is saving, is the 
baptism of the spn^it. Those who think other^ 
wise, and can reconcile all the consequences 
of their watery baptism, must be left until they 
may be favoured to see their way out of it*. 



76 

It is however desirable that when they have 
fulfilled this form, they may not sit down con- 
tented, and suppose the work of the souPs 
salvation is accomplished. For this I believe 
is a consequence which is very liable to attend 
all those who are dwelling on the fulfilment of 
outward ordinances : and such appears to have 
been the judgment of the apostle PauL *'But 
now, after that ye have known God, or rather 
are known of God, how turn ye again to the 
weak and beggarly elements, whereunto ye 
desire again to be in bondage. Ye observe 
days, and months, and times, and years. I am 
afraid of you, lest I have bestowed upon you 
labour in vain." Gal. iv, 9, 10, 11. I might 
add many other passages from the Scriptures, 
to shew that a dependence upon outward 
means for salvation was disapproved of by the 
iaithful. 

In order more fully to state the ground oij 
which the society of Friends refuse to own 
water baptism, I may observe, that a main 
pillar in the profession of Friends, is that 
the grace of God, which has appeared unto 
all men, is all-sufficient for salvation. But 
if water baptism be indispensable, then is 



77 

this grace or manifestation of the spirit not 
su cient : and it ought to be said that by the 
baptism of water^ and the gift of the holy 
spirit, man only can be saved ; and that though 
a soul experience the refining power of the 
baptism of the Holy Ghost, yet unless the 
body experience the influence of water bap- 
tism, there is no salvation possible. Should 
the latter be insisted upon, it will be necessary 
to resort to the Scriptures for proof. But 
though John baptized with water unto repen- 
tance, we do not find that he has in one in- 
stance held out that his baptism was sufficient; 
but he points to Christ, as the all- sufficient 
baptizer. And it appears that for this end he 
was raised up and qualified ; not as the advo- 
cates for water baptism suppose, to establish 
an outward ordinance in the Christian church ; 
but to point to him, in whom the fulness of 
the Godhead dwelt bodil}^ And thus he is 
spoken of by the prophet : '^ the voice of 
him that crieth in the w^ilderness, prepare ye 
the way of the Lord, make straight in the 
desert a highway for our God." Isaiah, xl. 3. 
To this end he came, turning the Jews from 
their desert and wilderness state to Christ, the 
Son of God. The prophet has^ in tliia sum-- 

g2 



78 

piary of the cliaracter and mission of John the 
Baptist, held up no system to be established 
by him ; neither has he shewn any connexion 
in the mission of this prophet and Christ ; but 
simply that the former was a preparatory mes- 
senger to the Jews ; a kind of outward witness 
which a merciful God condescended to give 
them of the Messiah : that as they were told 
by the same prophet that Christ should come, 
so they might have in evidence, his forerunner 
to prepare them, to let go their confidence in 
the desert and wilderness of ceremony, and be 
by him turned to Christ, the Lamb of God, 
who only can take away. the sin of the world. 
To this end we believe John the Baptist came. 
The prophet Malachi has spoken of him more 
particularly by name. "Behold, I will send 
you Elijah the prophet, before the coming of 
the great and dreadful day of the Lord.^' Mai. 
iv. 5. But neither does he attribute to him 
the authority to set up or establish any system 
or ordinance in the church, or clothe this 
forerunner w^ith power to administer any part 
of the means of salvation ; and the evangelist 
Luke, who refers to this prophet, explains this 
Elijah to mean a messenger in the spirit and 
power of Elias ; the same that the Jews ex- 



79 

pected, and ought, upon their own principles^ 
to have received, in evidence to the fulfilment 
of the prophecy concerning Christ : but neither 
has the evangelist given him any office in the 
church, but considered him simply in the light 
of a witness to the Messiah ; and Luke pro- 
fesses to state the declaration of the angel 
Gabriel to Zacharias, concerning the mission 
or service of this forerunner of Christ. ^' And 
many of the children of Israel shall he turn to 
the Lord their God ; and he shall go before 
him in the spirit and power of Elias, to turn 
the hearts of the fathers to the children, and 
the disobedient to the wisdom of the just, to 
make ready a people prepared for the Lord.'' 
Luke, i. 16, 17. Now, inasmuch as he was 
to go before, and be, as the evangelist John 
has said, " a witness, to bear witness of the 
light, that all men through him might be- 
lieve. He was not that light, but was sent 
to bear witness of that light. That was the 
true light, that lighteth every man that Com- 
eth into the world.'' John, i. 7, 8, 9. we can- 
not infer from thence, or from all the testimo- 
ny combined, that his office was to establish 
any system, or enjoin any ordinances, upon 
those who might believe his testimony. But 



80 

he was clearly a messenger under the law^ 
pointing to the Jews, and informing them of a 
more glorious dispensation, about to be ush- 
ered in. Accordingly we find that when they 
sent messengers to him, saying, " Why bap- 
tizest thou, then, if thou be not that Christ, 
nor Elias, neither that prophet ;" he immedi- 
ately informs them of Christ, saying, *' I bap- 
tize with water, but there standeth one among 
you, whom ye know not. He it is, who com- 
ing after me, is preferred before me ; whose 
shoes' latchet I am not worthy to unloose/' 
John, i. 25, 26, 27, 29. And the next day he 
informs them again of Jesus, and calls their 
attention, saying, " Behold the Lamb of God^ 
which taketh away the sin of the world. This 
is he of whom I said, after me cometh a man 
which is preferred before me, for he was before 
me. And I knew him not, but that he should 
be made manifest to Israel, therefore am I 
come baptizing with water." As this was the 
end to be answered by the ministry of John, 
so we believe that in fulnlling his olHce, he 
very tly had recourse to water baptism ia 
order to instruct those among whom he was 
sent, that they might know that in like manner 
as by his baptisai, the body was immersed in 



81 

water, so should the souls of men be dipped 
or immersed into the spirit of Christ, by that 
baptism of the Holy Ghost of which he spake, 
alluding to Christ, '^ Whose fan is in his hand, 
and he will thoroughly purge his floor, and 
gather his wheat into his garner." Mat. iii. 
11, 12. Thus we understand this messenger 
to the Jews, nor does it appear that he ever 
aimed at any other purpose by his ministry 
and baptism. Therefore we believe that the 
office of water baptism, as a Jewish ceremony, 
designed outwardly to represent a more effec- 
tual and saving baptism, ended as to its influ- 
ence and purpose, when Christ, the great and 
spiritual baptizer of his true believers, came* 
This appears to us the true state of the case. 
But it may be said, if water baptism was not 
intended as an ordinance, why did the Saviour 
of the world go to John to be baptized ? to 
this we answer, that he knew John was his 
forerunner, the same of whom the prophets 
had spoken : and therefore if he had not given 
his baptism countenance, his own disciples 
might have been left in some doubts, as well 
as probably some of the Jews, who expected 
that Elias nmst first come ; and not only so, 
but in the act of submitting himself to that 



82 

ministration, he gave evidence to the divine 
origin of the call of John to that particular 
service. He in like manner fulfilled the ordi- 
nances of the Jews ; as in the instance of his 
submission to circumcision ; and therefore he 
said, when John hesitated about administering 
his baptism, '^ suifer it to be so now, for thus 
it becometh us to fulfil all righteousness." It 
is proper, even though thy mission has but a 
temporary existence, that as it w^as a measure 
appointed for its proper uses, I should give it 
my countenance, as I have done every other 
dispensation of divine appointment. But that 
those outward and typical dispensations were 
not to remain, we apprehend, may be gathered 
by his own testimony afterward : for though 
he informed his disciples that John, who w^e 
have alreadv said, was his immediate forerun- 
ner, was the greatest prophet born of a woman, 
yet the least in the kingdom of heaven was 
greater than he. And it is remarkable, that at 
the time when some of his disciples saw his 
transfiguration upon the mount, and Moses, 
the representative of the Jewish law, and Elias 
talking witi^ him, that both these passed away, 
but Jesus remained; and at that time was 
heard a voice from heaven, informing them^. 



83 

that *'this is my beloved Son, hear ye him/^ 
which to us appears no less than saying, that 
though for wise purposes you have had the 
dispensation of the law, and also that of John 
tlie Baptist, yet now these having been as 
schoolmasters to bring to my beloved Son, 
you are to lean only upon him. But the 
disciples remembering the prophecy concern- 
ing Elias, queried of Christ, '^ but how say 
the Jews that Elias must first come?" he 
then informed them that Elias had already 
come, and they had done to him as they listed. 
By which his disciples knew that he spake of 
John the Baptist. Wherefore we infer that 
the Saviour of men, having led his creation 
through different administrations, and opened 
the way to come to him, the all-suflicient means 
of salvation, has now completely blotted out 
the hand writing of ordinances, and given a 
free and full opportunity to enter the last and 
highest dispensation. And his pleasure, we 
believe, is that no outside means of dependence 
should detach the spiritual members of his 
church from leaning upon and following him» 
He even drew the disciples off from resting 
upon his person, that they might come to re- 
ceive and live in his spirit. It is, says he, 



84 

expedient far you that I go away, for if I go 
not away, the Comforter will not come. As 
though he had said, if I remain with you, ye 
will not be the spiritual followers that I design 
you to be, you will still lean upon my outward 
testimony and instructions ; but if I go away, 
I will pray the Father, and he will send you 
another Comforter, even the Spirit of Truth, 
and he shall teach you all things, and bring all 
things to your remembrance. *' But the 
anointing which ye have received of him, 
abideth in you, and ye need not that any man 
teach you, but as the same anointing teacheth 
you of all things, and is truth and no lie.'* 
John ii. 26, 27. This is the end of all out- 
ward religion. It is neither the law of Moses^ 
the baptism of John, nor any thing less than 
the Gospel of Christ, which is the power of 
God unto salvation to all them that belie ve. 
The reader may observe, that having given a 
particular account of the end for which John 
the Baptist appears to have been sent into the 
world, and noticed that he was not designed 
to be the founder of a system, but merely a 
witness, and minister to the Jews, I have omit- 
ted saying any thing about the practice of the 
disciples in regard to water baptism, appre« 



hending it would not be necessary. But be- 
fore I wholly leave the subject, I will add, that 
when Christ commissioned his disciples to go 
teach all nations, baptizing them in the name 
of the Father, Son, and Holy Ghost, as water 
is not mentioned in the charge, we infer that 
it was not meant ; but that he who sent them 
to preach in his name, would be with them in 
spirit always, even to the end of the world. 
And having his spirit and power with them, 
they should, by its influence, baptize into the 
divine nature, those who were willing to re» 
ceive their testimony. This wx consider to be 
the only saving baptism, not the putting away 
the filth of the flesh, but the answer of a good 
conscience towards God. 

Having now closed the remarks upon the 
subject of water baptism, I will just inform 
the reader, that in going through this point of 
controversial doctrine, I have apprehended the 
evidences brought into view are so far conclu- 
sive, and so fully manifest that the religion of 
Christianity is not entangled with Jewish cere- 
mony ; that not much is necessary to be re- 
marked upon the profession of others concern- 
ing the communion and outward partaking of 

H 



86 



bread and wine, in commemoration of the 
l^ord's suppen Very little, therefore, will be 
said on that subject. 



ON THE COMMUNION; OR CKREMONY OF TJMB 
LORD'S SUPPER. 



THE society of Friends believe, that the 
communion of Christ is not an outward par- 
taking of bread and wine, but an union of spirit 
with God. This they beUeve to be attainable, 
and have no doubt is offered to all : and 
being satisfied that the kingdom is within, that 
it does not consist in meats and in drinks, but 
in righteousness, peace, and joy in the Holy 
Ghost, we are concerned to draw the attention 
of all from those outward and formal acts, to 
that which is spiritual; that they may open 
to him, who has long stood knocking, and 
waiting for an entrance ; and then they will 
experience the fulfilment of the promise, that 
he will come in and sup with them, and they 
with him." Rev. iii. 20. Under those 
views of the heavenly union, which wx be- 



87 

lieve ma)^ be attained, our attention is df- 
rected to a divine and spiritual communion ; 
this we are satisfied cannot be supplied by 
any outward ordinance to which men have 
recourse in their own will and time ; and 
the prophane may partake of, as well as the 
professor. We therefore look for, and at times 
enjoy, the inward and spiritual bread, which 
only can nourish the soul up unto eternal life ; 
and have no confidence in any of those outward 
ordinances. We desire not to speak harshly 
of those fellow professors of Christianity, who 
believe in the necessity to perpetuate the out- 
ward siga ; but leave them w'here they may 
apprehend their duty leads them. But as we 
are satisfied that the only strength, nourish- 
ment, and consolation of the dedicated disciple 
of Christ must be the light and aid of his holy 
spirit, we wish not, by any outward act, to 
produce a dependence upon any other means* 
Therefore, although we do not join with others 
in the outvv^ard sign, we are nevertheless con- 
cerned that all may come to the living and 
eternal substance ; and in that, know for them- 
selves, the whole man brought into subjection, 
and the will of God so fulfilled in and upon 
them, that they may really partake of the new 



88 

wine of the kingdom, and no longer remain in 
the old and fallen nature, but in the new and 
spiritual life, where the spiritual meat and 
drink may be received, and where the life of 
Christ becomes their life. Then shall they 
partake spiritually of his body and his blood, 
and sit at his heavenly communion table, in 
the unity of the spirit, which is the bond of 
peace^ 



OF oaths: 

THE society of Friends are of opinion that 
swearing is not only unreasonable in itself, but 
contrary to the positive command of Christ, 
iind in no instance ought to be submitted to 
by those \^ho profess to be Christians. '^ Ye 
have heard that it hath been said by them of 
old time, thou shalt not forswear thyself, but 
shalt perform unto the Lord thine oaths. But 
I say un>o you, swear not at all. Neither by 
heaven, for it is God's throne ; nor by the 
earth, for it is his footstool. Neither by Jeru- 
salem^ for it is the city of the great king. 



89 

Neither shalt thou swear by thy head, because 
thau canst not make one hair white or black. 
But let your communication by yea, yea, nay, 
nay, for whatsoever is more than these, cometh 
of evii.'* Mat. v. 33 to 38. The apostle 
James appears to have very fully adopted the 
counsel of his divine master, and to believe 
it right to give his testimony against swearing.. 
'' But above all things, iny brethren, swear 
not, neither by heaven, neither by the earth, 
neither by any other oath ; but let your yea 
be yea, and your nay, nay, lest ye udi into 
temptation." Taking this general view of 
the antichristian practice of svvearing, the so- 
ciety of Friends bear their testimony against 
it, and believe that, among Christians^ it 
ought to be abolished. 

It would require a considerable history, 
were I to give a full account of the many 
sufferings which our. predecessors passed 
through, because they refused to take oaths: 
and certainly it is a.practicevv'hich ought to be 
seriously considered by evei'y man ; and more 
especially if he professes any claim to tluL 
character of a Christian. Because there is no 
point of duty enjoined by the Saviour of the 

H- 2 



90 

world, more clearly stated than this, to refrain 
from swearing. Nor do I know of any practice 
in civil government, so inconsistent with the 
very end to be answered by it. But lest we 
should be thou2:ht to start a new doctrine in 
regard to oaths, it may be useful to shew that 
an objection against the cause and practice of 
svv^earing, was made by others. Polybius has 
said '' the use of oaths in judgment v/as rare 
among the ancients ; but, by the growing of 
perfidiousness, so grew also the use of oaths.'' 
Basil the Great saith, '^ swearing is the effect of 
sin." And Ambrose, that " oaths are only a 
condescendency for defect." Chrysostom 
saith, that '^ an oath entered when evil grew, 
when men exercised their frauds, when all 
foundations were overturned. That oaths took 
their beginning from the want of truth.'* 
And again, *' for what end wilt thou force him 
to swear, whom thou believest not that he will 
speak the truth." Many others might be 
mentioned, to shew, that swearing has been 
condemned by others, as well as Friends, 
But if no one had come to own this doctrine 
of Christ, from the time that he delivered it 
until now, it would even in that case be proper 
that a Christian society, in conformity to his 



91 

express commands, should refuse to swear. 
Having stated the foregoing, I will refer the 
reader to Barclay's Apology, where he will 
find this particular treated upon at large : and 
where, I am of the opinion, all the reasons for 
swearing, or in favour of it, are fully and 
clearly refuted. 



OF WAR. 

THE society of Friends believe that all 
wars and fightings, whether offensive or defen- 
sive, are contrary to the peaceable spirit of 
Christ ; and therefore not lawful for Christians. 
If a religion which has for its object the re- 
demption of fallen man from under the domi« 
nion of corrupt passions and dispositions did 
not forbid wars and fightings, if it could even 
suppose a case, either national or individual, 
which could not be settled among its followers 
without an appeal to arms, such a religion, in 
the opinion of Friends, would be unworthy of 
the name of Christ. A main pillar in the Gos- 
pel is the spirit of non-resistance : without this 



92 

spirit, the whole ground of Christianity would 
be lost : a principle which calls upon its fol- 
lowers to love enemies, to forgive injuries, 
and when w^e are smitten upon one cheek, to 
tura the other also. The Saviour of the world 
did not only deliver such precepts, he also con- 
firmed them by example : because,^ though he 
had all power iu heaven and in earth, yet he 
submitted to the unrighteous decision of the 
Jew^s, and bore, without resistance, to be nail- 
ed to the cross ; setting us an example that 
we should follow his footsteps. We there- 
fore believe that he has not left his fol- 
lowers at liberty to enter the field of blood 
and destruction. That we are to endure, 
with unconquerable patience, and leave our 
cause to the decision of a righteous judge. 
Praying for those who may thus injure 
us, after his blessed example, when suffer-^ 
ing upon the tree, "Father forgive them, 
for they know not what they do.'' But we 
are told, if this be the duty of Christians, if 
they are in no case to defend themselves 
against an enemy, not only nations, but indir 
viduals, would trample upon the right of each 
other. This is saying, in substance, that 
Christianity, if it does not allow: of wars^ will 



93 

be a religion not suitable for man, and conse- 
quently ought to be rejected. Those who 
reason thus, are not to be spoken to as Chris- 
tians : if they are spoken to on the subject, it 
must be without any claim on their part to 
Christianity ; and with such, the author has no 
prospect of reasoning here. But all those who 
lay claim to the Christian religion, he con- 
ceives, must believe that wars and fightings 
are contrary to the spirit of Christ, who has 
informed us, " My kingdom is not of this 
world ; if my kingdom were of this worlds 
then would my servants fight.'' John, xviii. 
36. I am aware that many just observations 
and reasonings have already appeared against 
w^ars and fightings ; and it therefore does not 
seem necessary to say much upon the subject. 
But when I consider the warlike measures 
which singularly engage the councils of na- 
tions, and the dependence which seems every 
where placed upon human force, and contrast 
this with what Christianity calls for, I am con- 
vinced that much more is necessary to be done, 
before this dark cloud Mall be removed from 
the professors of Christianity. I see no reason 
to expect its removal, until men shall weary 
themselves with their own deceivings. The 



9^4 

probability is, that there will be wars and ru- 
mours of wars, and that, in a national point of 
view, the end is not yet. But i believe there 
are some in most countries, who are redeemed 
from the spirit of war, and I doubt not there 
are those who will submit to suffer any perse- 
Cution that the governments of this world, in 
the darkness of human policy, may inflict upon 
them, rather than stain their hands in human 
blood. I feel concerned, while writing upon 
this important testimony, that the religious 
society of which I am a member, may look 
well to its conduct in all respects on this sub- 
ject. My fears have been, that many are in 
danger of departing from the true ground of 
this testimony. Those only will stand, in a 
time of trial, who have placed their confidence 
in the all-sufficient arm of the Almighty ; and 
who have no dependence upon the arm of 
flesh ; who know that the kingdom of their 
divine Master is not of this world : and wh0 
themselves are redeemed from the love of it, 
and prefer his cause to all other considerations. 
Such will be kept free from all the measures 
of war, and endeavour to lead quiet and peace- 
able lives among men, in all godliness and 
honesty. Neither v/ill they be tossed about 



95 

by any of the changes that are going on in the 
world. But being satisfied with the peace of 
God in their own souls, they will lean upon 
him, not daring to mix with any thing but 
what they know proceeds from the light and 
spirit of truth. But when the affections of 
men fasten upon worldly possessions, they 
are in danger of mixing with the policy and 
spirit of the times, and often the steps they 
take to promote their own selfish ends, arc 
contrary to the benign purpose of Him who 
regards with an equal eye all the nations of the 
earth. Hence, such become instrumental in 
hastening the very troubles they meant to 
guard against. As we have professed to own 
the Spirit of Tnath for our guide, and by its 
influence to be led out of every thing which 
is not conformable to it, I have seen that the 
day calls for great watchfulness, and that with- 
out it, though we profess to have a testimony 
against war, we may give our strength and 
countenance in favour of measures, the re- 
mote tendency whereof may be to shed the 
blood of our sons in the field of battle. Under 
these considerations my mind has often been 
exercised, and I have been desirous that some 
way might open to cdl the attention of my 



96 

fellow professors, and invite them to stand 
separate from^ every thjng which has not its 
life in the life of truth. Until this is the case, 
we shall feel weak in maintaining the dignified 
testimony to the peaceable spirit of the Gospel 
of Christ; in whose Gospel and power, the 
prophet Daniel saw the saints of the Most 
High standing, saying one to another, how 
long shall these things be. They were not 
mixed with the multitude, but were trusting 
in the Lord. Under these considerations, I 
have felt desires that all might come out of 
the wisdom of the creaturely will, believing 
that though there may be many things admit- 
ted by this wisdom, which may appear found- 
ed in equity, and due from man to man, yet 
that the government of men, both in a national 
and individual capacity, is the ultimate and 
sovereign right of the Almighty, and that the 
establishment of peace on earth can never be 
expected, until the rule and dominion is sur- 
rendered up to him. Then will that kingdom 
be set up, both individually and in the world 
which the same enlightened prophet saw. And 
in the days of these kings, shall the God of 
heaven set up a kingdom which shall never be 
destroyed, and the kingdom shall not be left to 



9/ 

other people, but it shall break in pieces, and 
consume all these kingdoms, and it shall stand 
forever.'^ Dan. ii. 44. While the pride of man 
continues to usurp the government, and his will 
and wisdom dictate the measures to be adopt- 
ed, the effect will be what this fallen wisdom 
ever has produced. But when that kingdom 
shall be set up, which is already begun in the 
souls of many people, it shall remove the spi- 
rit of war, and establish in the room thereof, 
the peaceful reign of the Messiah. As mem- 
bers of this kingdom, which the Lord designs 
to exalt, what have such to do with any other, 
but to be examples of the peaceable govern- 
ment of Christ ? Therefore, let all those who 
profess to be his subjects, and who believe in 
his lamb-like, suffering nature, beware how 
they mar his work in their own souls, and re- 
tard its progress in the earth, lest they stum- 
ble and fall, and lose that inheritance in bis 
light and truth, to which they are called. 

But some will say, that if this be the pro- 
fession of Friends, they are against all civil 
government, and look for the kingdom and 
government of Christ to do all things, to an- 
swer all ends and purposes. To such I would 

I 



»8 

observe, that the foundation of Christian gov- 
ernment stands upon the ground of conviction, 
convince ment, and good will to men ; and that 
I know of no constitution or government in 
the world that at this day, agrees with Chris- 
tianity : they all make provision for war, they 
all complete their ends by force. And there- 
fore, it becomes a people who cannot act 
upon opposite principles, to be on their guard 
how they connect themselves witli the mea- 
sures of government. The Christian may live 
in the world, he may comply with all the com* 
mands ol government, either actively or pas- 
sively, and there is nothing to fear from him, 
if he be a Christian. And if all men were 
Christians, the principles of civil government 
would be changed from compulsion to consent, 
the subjects from force to submission without 
it. But I may be told, all men are not 
Christians, therefore force is necessary to pro- 
tect Christians. This consequence will not 
follow ; for a Christian is like a plant in the 
earth, he stands till he is cut down; or in 
other words, his stay on earth is wholly sub- 
mitted to the will of his Creator ; and because 
bis Creator has forbidden the exercise of force, 
he knows that it is not the will of his Lord that 



99 

he should resort to it, even when he cannot 
stand without it. He is removed from the 
world, he has made no resistance, he dies in 
peace ; therefore, by the power of non-resist- 
ance, he is made victorious ; and this is our 
victory, even our faith. And thus it is, that 
the Lamb and his followers are unconquerable, 
because they never strive. All, therefore, who 
take this ground, are members of the kingdom 
of the Prince of Peace ; they are redeemed 
from war, and the occasions that lead to it, 
and stand in that spirit which is of God, and 
which is willing, like him^ that blessings 
should flow upon the evil and the good. 

I have confidence that the day is fast ap- 
proaching, when, according to the prophecies 
of Isaiah and Micah, *'he shall judge among 
the nations, and shall rebuke many people, 
and they shall beat their swords into plough- 
shares, and their spears into pruning hooks. 
Nation shall not lift up sword against nation, 
neither shall they learn war any more.'' 
Isaiah, ii. 4. and Micah, iv. 4. But there 
will be a qualification to say one to another, 
'^ Come, let us walk in the light of the Lord.'^ 
Isaiah, ii. 5.. 



im 



CllUnCH GOVERNMENT. 



HAVING now completed a summary of 
the profession of the society of Friends, re- 
specthig ministry, worship, and doctrines, I 
come in the next place to speak of church 
government. That it is consistent with the 
practice of primitive believers in Christ to 
adopt some form of government, wdll appear 
from many passages in the Scriptures ; and 
that they were united for this purpose, we may 
surely take for granted. But it is possible, 
and even probable, that after the apostles had 
received the promise which was made unto 
the Fathers, and were united in the Holy Spi- 
rit, that they did not, at their memorable meet- 
ing on the day of Pentecost, agree upon all 
the orders and rules, w^hich, by the light of 
Christ, they in process of time were led into ; 
for they were not then aware, that their min- 
istry was to extend to the Gentiles, or that 
these also were to become members in the 
same spiritual family. I shall, in the first 
place, introduce such testimony as has served 
to satisfy me, that they were in some general 
connexion, and that they held certain powers 
and instructions which their Holy Head had 



101 

delivered to them. The first which relates to 
the foundation whereon the church should be 
built, appears when our Lord asked them, 
^' Whom say ye that I am ? and Simon Peter 
answ^ered, and said, thou art the Christ, the 
Son of the living God, And Jesus answered, 
and said unto him, blessed art thou, Simon 
Barjona, for flesh and blood hath not revealed 
this unto thee, but my Father which is in 
heaven And I say also unto thee, that thou 
art Peter, and upon this rock I will build my 
church, and the gates of hell shall not prevail 
against it. And I will give unto thee the keys> 
of the kingdom of heaven, and whatsoever 
thou shalt bind on e^irth, shall be bound ia 
heaven ; and whatsoever thou shalt loose on 
earth, shall be loosed in heaven.'^ Mat. xvio. 
14, 15, 16, 17, 18, 19. Our Lord, knowing 
that his disciples were to receive a divine im« 
pression, by which they should clearly under- 
stand in whose company they w^ere, makes use 
of this opportunity to inform them on what 
foundation his church should stand ; and hav=- 
ing noticed to Peter, that the knowledge which 
he was then favoured with was spiritual and 
divine ; he holds up the principle by which 
thia knowledge was obtained, as a principle 

I 2 



102 

capable of giving access to the knowledge of 
the mind of God. But this was not only- 
given to Peter ; for if that had been the case, 
all others must have been excluded ; which 
cannot be admitted ; for the same spirit open- 
ed the hearts of all the living and spiritually 
begotten children, in every age of the world. 
Now, all they that have submitted to the mani- 
festation of the spirit, and stand in the life and 
power of it, are made capable of looking into 
the mind of the spirit. We therefore believe, 
that the church of Christ is built upon this 
foundation, this corner stone, which the pro- 
phet spoke of. "Therefore, thus saith the Lord 
God, behold, I lay in Zion, for a foundation, 
a stone, a tried stone, a precious corner stone, 
a sure foundation. *'' Isaiah, xxviii. 16. To 
this same foundation hath the testimony of the 
faithful been given, and it has by them been 
esteemed, though others have rejected it, and 
have sought to build upon outward forms and 
opinions, denying that God has continued this 
spiritual principle of light ; an error which 
was foreseen and foretold. ^' The stone which 
the builders refused, is become the head stone 
of the corner.*' Psa. cxviii. 22. And our 
Lord inquires of the Pharisees, "Did ye 



103 

never read in the Scriptures, the stone which 
the builders rejected, the same is become the 
head of the corner. This is the Lord's do- 
ings, and it is marvellous in our eyes.'' Mat. 
xxi. 42. And the apostles have given testi- 
mony that this corner stone was Jesus Christ, 
^^ Neither is there salvation in any other." 
Acts, iv. 12. We, of consequence, are con- 
vinced, that the church of Christ being built 
upon him, and by him, its members have fel- 
lowship with him, and one with another. He it 
is, therefore, by whom all who are opened in 
spirit, are opened into the kingdom of God; and 
by him, all that are bound on earth are bound 
in heaven, and all that are loosed on earth, are 
loosed in heaven. The apostles and true be- 
lievers in the inward life of him who is the 
light of men, being built up in him, a spiritual 
building, and having received from him this 
wisdom and power of God, while they remain 
in him, and act under his government, whom- 
soever they bound on earth was bound in 
heaven, and on the other hand, whomsoever 
they loosed on earth was loosed in heaven. 
But though it is consistent with the doctrine 
of the Scriptures, for a spiritual building pos- 
sessing unity and power to be buiit up^ yet 



104 

it also appears, that among the members of 
this building, there may be want of watchful 
and faithful obedience ; in which case, the 
unity is interrupted, and offences are given. 
Our Lord, knowing the frailty of man, has 
therefore condescended to instruct his follow- 
ers how to proceed in such instances^ 
^'Moreover, if thy brother trespass against 
thee, go and tell him his fault between thee 
and him alone, and if he shall hear thee, thou 
hast gained thy brother." Mat. xviii. 15. 
Here it may be remarked, that it is allowed ta 
be possible that a brother may so far depart 
from the influence and government of the 
head of the church, as to be guilty of a tres- 
pass ; but though this should be the case, he 
is not, on the supposition of an individual, to 
be cast away : but before judgment is passed 
upon him, he shall have a hearing, even though 
he should refuse to hear a brother, who had 
told him his fault alone. " But if he will not 
hear thee, then take with thee one or two 
more, that in the mouth of two or three wit- 
nessfs every word may be established. And 
if he shall neglect to hear them, tell it unto the 
church, but if he neglect to hear the church, 
let him be unto thee as a heathen man and a 



105 

publican.^' 16, 17. A separation is here^^ 
pointed out, but it is evident that where this 
takes place, the member has become a party 
in opposition to the church ; he has gone from 
the unity of the spirit in himself, he has left 
the true foundation, and is no longer qualified 
to enjoy the fellowship of Christ : nor can any 
human power restore him to the unity and 
fellowship of the church. But he is in the 
spirit of opposition, among the children of 
disobedience, who walk not in the truth. 
When any, therefore, thus fall away from the 
life and spirit of Christ, and from the unity 
of his church ; these are as though they had 
never known the truth, and must be left to the 
judgment of the great day of the Lord, Now, 
the day of the Lord is a day of divine light 
renewed or opened in the soul ; and in this 
day, the opposing and strong will is brought 
down, the transgressing nature is taken hold 
of, and if the individuals submit to the light 
of this day, they are brought to see them- 
selves, and the chains of darkness under 
which they had been held : and as they be- 
come humbled, they are blest with a dispen- 
sation of repentance for the sins that are past ; 
and by the merciful atonement of Christ, per- 



106 

mitted to be loosed in heaven and on earth % 
and to walk in his spirit who taketh away the 
sins of the world, and clothes these with his 
own lamb-like non-resisting nature, by which 
they are prepared to be members of his churchy 
The existence of order in the church is evi- 
denced by his own instructions respecting the 
manner in which an offending brother was to 
be treated, as I have before stated. In this 
there is ground to believe that the church 
must have been in possession of some formal 
obligations proper to be observed ; and such as 
the members living under the government of 
truth would always comply with. But the 
great danger in those outward and formal 
means of government, is that men may enlarge 
their number upon the principles of human 
sagacity, without the leadings or counsel of 
the head of the church. This, I apprehend, 
has been an error which has crept into most 
societies of Christian professors. It is an er- 
ror which may always be expected, where 
men, in their own wisdom and wills, under- 
take to make rules for the government of the 
consciences of others. The apostles, very 
early in the Christian church, were made sen- 
sible of the necessity of care on this head ; as 



107 

appears in the conclusion adopted by them, 
and sent among their believing brethren of the 
Gentiles* *^ For it seemed good to the Holy 
Ghost and to us, to lay upon you no greater 
burden than these necessary things, that ye 
abstain from meats offered to idols, and from 
blood, and from things strangled, and from 
fornication, from which if ye keep yourselves, 
ye shall do well." Acts, xv. 28, 29. But as 
they w^ho are gathered into the mind of Christ, 
continue subject to him in all things, there will 
be no danger of forming rules or regulations in 
his church, that shall be oppressive to the teuo 
der consciences of any of the members. For 
want of this subjection has arisen most of the 
divisions in Christendom ; as would appear, 
were we to examine the declarations of faith 
and belief to which many professors have been 
obliged to subscribe it they remained in con- 
nexion. But where the light of Christ is re- 
garded as the only su ^ cient guide, though 
order and i>ropriety will be required, and even 
rules be entered into, yet all will harmonize 
with the evidence of his own blessed spirit, in 
the souls of men. And such as transgress, 
will have no room to say, that the obligation 
upon them was not of divine origin. Under 



108 

a church government thus founded in the wis. 
dom of God, and standing in connexion with 
the preservation of the souls of men, no con- 
scientious ground of dissent can exist, while 
the members of the church are preserved upon 
the right foundation : and therefore, if any 
prove unfaithful, and are overtaken in a faulty 
those who are spiritually minded will be con- 
cerned to restore such ; and their labours being 
in the spirit of meekness and love, and having 
nothing in them that will kindle opposition, 
the offending brother, it may be expected, 
will confess his fault, and return to the unity 
of the church. But if after such brotherly 
entreaty, and without foundation for objection 
against the rule of the church, he remains on 
the offending ground, then the unavoidable 
consequence must be, that he will number 
among the transgressors ; and in his obstinacy 
be separated from the unity of the spirit, which 
is the bond of peace. To all such, there is 
given the fruit of their own doings ; and while 
they shut out the light, and foster a spirit of 
opposition, they cannot partake of the conso- 
lations of the faithful, but are bound in heaven 
and on earth ; and in the fetters of darkness 
they must remain uatill they are willing to 



109 

cease from the spirit of opposition, and walk 
in the light of the son of God. Much more 
might be said on the ground and principle of 
church government ; but the foregoing may 
serve to give the reader a view of our profes- 
sion in the case, and to convince him that they 
who are turbulent and opposing, cannot at the 
same time be members of the church of Christ* 



K 



no 




CONCLUDING ADDRESS TO THE READER, ESPE- 
CIALLY TO MEMBERS OF THE SOCIETY Ol^ 
FRIENDS. 

THE foregoing I have written in conse-^ 
quence of a belief, that many in the society of 
Friends are too little acquainted with the na- 
ture of our profession ; also, with a prospect 
that strangers might be informed, without 
much reading, what we believe, and not be 
left to form opinions of the society from the 
reports they may hear, or from the ministry 
alone. Because, in either case, the means for 
a correct judgment w^ould be insufficient. 
From the labours o* those engaged in the 
ministry, it would not be reasonable to expect 
a minute explanation of the doctrine af 
Friends in each particular case. Their ser- 
vice is much more freq ently to speak to the 
states of the people, and to call home the mind 
to the light of Christ within, than to offer ex- 
tensive doctrinal testimony. It may be 
thought by some, that ihe society have already 
a sufficient number of explanatory treatises, 
and that any thing further is unnecessary. 
But I believe that on deliberate examination, 



Hi 

this Will not be found to be the case, though 
there are many valuable works extant. I feel 
particularly concerned that the rising genera- 
tion may be drawn oft' from the deceptive glit- 
ter of the world, and that early attention may 
be given to their religious improvement. In 
consequence of this concern, my thoughts 
have been often exercised. In the course 
whereof, I have been led to take into view 
some of the disadvantages under which they 
labour ; and it has appeared to me, that the 
young and tender minds of children are often 
injured for want of proper religious weight in 
parents. Early in life, their attention is open 
to observe the conduct of parents ;. and if they 
see there is want of regularity, that parents are 
sometimes amiable and pleasant, and at others 
fretful and ill-natured, this tends to produce 
difficulty to them, and they are at a loss to 
know how to conduct, so as to obtain appro- 
bation. But if, as they advance in years, the 
shepherd of souls should visit their tender 
minds by the word of his grace, which I have 
no doubt is the case at a much earlier period 
than many are aware of, they should then find 
that their parents were not subject to the divine 
principle, it must be a cause of stumbling, 



112 

and thus the mind may be retarded in its pro- 
gress from earth to heaven. The dispensations 
of divine love which are shed over the young 
minds, lead into love and affection for all 
around them ; and when they are in this pre- 
cious state, how must they be shocked, if for 
some trivial act, which may be the effect of want 
of judgment, they should be addressed in pas- 
sion. And yet this is what all parents of 
children are liable to, unless they are them- 
selves brought under the divine government. 
That I have seen that while it is a beautiful 
and interesting task, it is a very important 
one, to educate and bring up children in the 
nurture and admonition of the Lord ; nor do 
I believe that any can perform this duty as they 
ought to do, who are not subject to the light 
of Christ. And I have often thought, that if 
parents were more heavenly minded, their 
children would be less hardy, and more passive 
to them and among their friends, than is the 
ease with many in our day. The truly 
awakened and dedicated mind may often find 
occasion to shed the tear of sorrow over the 
children of this generation. But I am of the 
opinion, that if we lived in the humility and 
reverence before God which our holy profes- 



113 

sion calls for, we should have greater access 
to the throne of his grace, and the life and 
power of the gospel would spread in our fanii- 
lies. He who was the friend of faithful Abra« 
ham would clothe us with greater authority 
and qualification to command those of our 
household. And our precious offspring, be- 
holding the solemnity and sweetness of our 
spirits, would feel an early and dutiful attach- 
ment to us; they would not be difficult to 
command, but would be led into obedience 
by the concurrent operation of our divine 
guide, who is ever willing to assist us in every 
duty which he is requiring at our hands. He 
is able to meet with our children when 
they are in their retired places, and if we 
were witnesses for him, would make our 
conduct instrumental to awaken his light 
and truth in their souls. But in the present 
state, how many who are parents have been 
unfaithful, and turned their attention to an 
outside religion, fulfilling the works of the. 
law, which never made the comers thereunto 
perfect, careful to lay a fair foundation in. the 
world, and to lay up treasure on earth ; very 
industrious and frugal, plain in living and 
plain in manner, but enemies to the cross o£ 

K 2 



114 

Christ, not scholars in his school, and there- 
fore not qualified to instruct their children ; 
but their spirits being in the world, their con- 
versation relates to it; for out of the abundance 
of the heart the mouth speaketh. When the 
rising generation are educated under these 
circumstances, and the conversation they daily 
hear is bounded by temporal concerns, the ef- 
fect must be to obstruct the growth of the 
seed of the kingdom of heaven in them ; and 
it afterwards seems to require something like 
a miracle to bring their minds back to the 
principle we profess. If in our religious 
meetings they are sometimes spoken to in the 
demonstration and power of the spirit, they 
find, on their return home, that they are soon 
landed in the same round of subjects and con- 
versation. Thus the Lord's work is retarded 
in its progress in the souls of the youth, and 
many of them grow up with but little religious 
concern about them. It appears to me, there- 
fore, that the day galls for an awakening testi- 
mony to be borne among the people, both 
among the professors and others : and I am 
often put in mind of the instruction given to 
the disciples. *' Then saith he unto his dis- 
ciples, the harvest truly is plenteous, but the 



115 

labourers are few. Pray ye, therefore, the 
Lord of the harvest, that he will send forth 
labourers into his vineyard." Mat. ix. 37, 38. 
At this day, there are bright talented men in 
the society, and I have no doubt the head ' of 
the church has often awakened their souls, by 
his all powerful word of trutli, and brought 
them to see the neglected state of his cause. 
And I believe, that if such were faithful to the 
day of their visitation, they would be taken 
from their state of worldly security, as well 
as from their worldly pursuits, and prepared 
for the Master's use ; and a beautiful band 
would be raised to proclaim the v/ondrous 
works of the Lord. The church would be 
replenished with judges, as at the first, and 
counsellors, as in the beginning. I have felt 
an awful blank in my day, a blank which I 
have seen is owing to the unfaithfulness of the 
strong men of the world in the present time ; 
and I believe, that unless these who have been 
cared for by the bishop of souls, become 
obedient to the heavenly vision, and submit to 
walk in the straight and narrow way, the seed 
of the kingdom in them will be so deeply 
buried in their earthly nature, that the warm- 
ing beams of tJlie sun of righteousness will no 



116 

more act upon it, and they be left to thera- 
selves. But O ! ye quickened souls, of every 
description and station in the church, let us 
unite, and with all humility, patience, and 
perseverance, fulfil the work of our day, and 
though we should, in the assemblies of the 
people, have little else but trials and suffer- 
ings, may we be kept the Lord's time, and in 
no instance attempt to reign, while he that is 
our best life is in suffering. But as we remain 
inwardly attentive to the unfolding of his light, 
we shall be opened in a clear sight of the state 
of the seed of the kingdom, and our ministry 
will be crowned with a holy and penetrating 
authority ; the weak will be strengthened, the 
hungry fed, the blind brought to see, the deaf 
to hear, and the dead in trespasses and sins 
quickened and brought to life. I have seen 
that much depends, in this day, upon the 
leaders of the people keeping their feet upon 
the true and living foundation, walking in the 
light, even as He, our Holy Head, is in the 
light ; and I am satisfied, that the more these 
are concerned to have their lamps trimmed, 
and their lights burning, the less they will be 
moved by what may be going on in the earth* 
For it is a consequence of the truth, where 



117 

it has the full government, to make its follow- 
ers unchangeable. It is itself so, and all they 
who come to live in it, are grounded and set- 
tled on an unchangeable foundation. And 
though they see all things change around them, 
they have a holy habitation unmoved; and 
protected by him that has all power in heaven 
and in earth. Now, those who enter this 
holy and heavenly habitation, they are redeem- 
ed from the spirit and love of this world ; and 
they know, that as the kingdom of their Lord 
is not of this world, so neither is theirs ; and 
though they are subject to every ordinance of 
man, for conscience sake, yet they are not in 
the spirit or measures of the kingdoms of this 
world. They may see the governments of 
men turn and overturn, but on their part they 
neither build up nor pull down ; neither their 
joys nor their sorrows depend upon the mea- 
sures of this world ; but only and alone upon 
the dispensations of their Divine Master. I 
wish not to tir^ my reader by speaking of the 
state of a dedicated follov/er of Christ ; but I 
much desire that my felloiv professors of the 
same faith, as we believe we are called to lift 
up an ensign to the nations, even the ensign 
of peace, may be so guarded as to keep sepa-- 



118 

rate from every measure which may in any 
degree disqualify for this important service. 
And I have no doubt but, M^hatever persecu- 
tions and trials may come upon us, through 
the mistaken policy of men, for our faithful- 
ness to the testimony of the Gospel spirit, we 
shall in the end, if we keep our places, have 
to rejoice with joy unspeakable and full of 
glory. 



THE END. 



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